Newsletter 9

Pythagoras Foundation Newsletter No. 9. December 2007. Website http://www.stichting-pythagoras.nl/ E-mailadres nico.bader@stichting-pythagoras.nl Editors Nico Bader, Marie-Anne de Roode This semi-annual Newsletter gives articles and a summary of literature, book reviews of recent publications concerning Pythagoras and Pythagoreans. Interesting internetsites, work in progress and conferences are included. We will be very pleased to receive information of books and (journal, internet) articles to keep our lists up to date. Nico Bader - Chairman of the Pythagoras Foundation. For Pythagoras, mathematics was a bridge between the visible and invisible worlds. He pursued the study of mathematics not only as a way of understanding and manipulating nature, but also as a means of turning the mind away from the physical world, which he held to be transitory and unreal, and leading it to the contemplation of eternal and truly existing things that never varied. He taught his students that by focusing on the elements of mathematics, they could calm and purify the mind, and ultimately, through disciplined effort, experience true happiness. In: Strohmeier, J. Divine Harmony. The life and teachings of Pythagoras, p 66. Contents: Introduction by M. de Roode Pythagoras Foundation Library information by N.G. Bader Acknowledgments Colophon, copyrights APA abstracts Presentation / conferences ORDO ROSAE AUREAE (ORA) 50th Anniversary Food For Thought Recent publications: Books Forthcoming books Chapters in books Book reviews Journal articles Internetsites 1 p 2 p 2 p 3 p 3 p 4 p 6 p 8 p 10 p 12 p 14 p 15

Introduction The interest for Pythagoras and Pythagoreans is growing and a “Pythagorean network” is being set up. We have contact with most of the scientists working nowadays on Pythagorean subjects. Next to it there is a considerable group of readers with esoteric interests. But the network is far from complete, as we notice when new subscribers approach us. Sometimes we are surprised as subscribers forward our Newsletter to other readers we do not know about… In this sense, Internet and email are fantastic (and essential) means to reach many people. However a disadvantage is the contact between the editor and the reader. The information is so easily available that it can lead to reader’s indifference for the source(s). And this is something we like to prevent. We want to know who our readers are and wish to keep in contact with them. This is the reason why we do not publish the Newsletter on the Internet. This Newsletter contains again lots of information of several interest. We like to thank all contributors for their information and their willingness to participate. Next Newsletter will be a jubilee volume: the tenth. If you like to contribute, please do not hesitate to contact us. Best wishes for the new year. Marie-Anne de Roode Pythagoras Foundation Library Information. The Library collects all publications concerning Pythagoras and Pythagoreans. The library is a lending library; also copies of articles can be ordered. Copy costs and postage will be calculated. The Foundation is a non-profit organisation; our Newsletter is free of charge. Donations, also in the form of articles or books are very welcome. The Pythagoras Foundation Thorbeckelaan 46 1412 BR Naarden The Netherlands Postbank: giro 27423. International Bank Account Number (IBAN): NL84 PBST 0000 0274 23 BIC: PSTBNL21 News from the library. Important for the bibliographic information are the online databases. For this Newsletter I use “Web of Science”, “Online Contents”, “Picarta”, “Philosopher”s Index”, ”Internationalen Bibliographie der Zeitschriftliteratur”, ”Internationalen Bibliographie der Rezensionen”, and for books: “Karlsruher virtueller Katalog” and Worldcat. Next to it there is lot of alerting via email from publishers and others about their new publications. But my most important source and many readers will know it, is l’Annee Philologique. This is an indispensable source for “Pythagorean” information, especially true for publications in French, Italian, Spanish, Portuguese, and Greek. I do not know another source for “Pythagorean” publications in these languages. . Besides electronic information, the libraries constitue a rich source of information. I brows the new editions of the journals (classical, historical, philosophical). The university libraries of Leiden, Free University Amsterdam, Utrecht and the Koninklijke Bibliotheek, Den Haag offer a rich choice. The work on our own database makes progress. The corrections take a lot of time. We will keep you informed. Nico Bader

Acknowledgements The Pythagoras Foundation thanks the following individuals for their contributions and generosities: Luca Bernardini, Wouter Bleijenberg, Konstantine Boudouris, Dorota Dutsch, Jaap-Jan Flinterman, James B. Hopkins, Constantinos Macris, Kristi Jauregi Ondarra, Tony Preus, Jacomien Prins, James Rives, Scott Spiegelberg, Percy Stubbs, Supreme Master Television, and Chad Trainer. Colophon Pythagoras Foundation Newsletter. Semi-annual Newsletter of the Pythagoras Foundation. Editors: Nico Bader, Marie-Anne de Roode. Address: Thorbeckelaan 46. 1412 BR Naarden. The Netherlands. E-mail : nico.bader@stichting-pythagoras.nl Website: http://www.stichting-pythagoras.nl/ Editorial Board: in progress. Advisory Board: in progress. ISSN: 1872-3241 (online version); 1872-3233 (print version). COPYRIGHT / USAGE NOTICE: PLEASE READ Contents of the Pythagoras Newslettter are copyright 2006 by the Pythagoras Foundation. The newsletter may be freely distributed in electronic or print form provided its contents are not altered and credit is given to the Pythagoras Foundation, Thorbeckelaan 46, 1412 BR Naarden, The Netherlands. If you wish to unsubscribe to this Newsletter, send an e-mail message to info@stichting-pythagoras.nl

Abstracts for the 2008 APA (American Philological Association) Annual Meeting in Chicago sacrifice at all to the supreme god (Praep. evang. 4.12-13; cf. Porph. Abst. 2.34.2). James B. RIVES Apollonius of Tyana and the Theology of Sacrifice Taken together, these two points allow us to view Apollonius as a pivotal figure. On the one hand, he drew on Pythagorean tradition, which was well known for its critique of animal sacrifice. Despite the considerable uncertainties in the evidence (see especially Burkert and Detienne), the sources suggest that the adherents of this tradition were among the few people in the Graeco-Roman world to engage in a serious examination of sacrifice in the context of a comprehensive interpretation of the cosmos. Although their judgments were largely negative, the early Pythagoreans provided a precedent for what we might call a real theology of sacrifice. On the other hand, Apollonius points towards later theories that relate different types of sacrifice to different levels of divinity. Celsus, for example, believed that animal sacrifice was directed towards the daimones, whom he regarded as the celestial governors of the supreme deity (ap. Origen C. Cels. 8.24-36), and Iamblichus developed much further the idea of a correlation between a hierarchy of sacrificial practices and a hierarchy of the divine world (Myst. 5). We can thus locate Apollonius, with all due caution, within a crucial development of ancient religious thought, in which attempts to provide a philosophical interpretation of animal sacrifice gradually developed from simple critiques into more elaborate theologies. It is widely accepted that one of the defining characteristics of traditional Greek religion was an emphasis on ritual over doctrine. The role of animal sacrifice provides an excellent illustration of this general principle, since its absolute centrality in practice is matched by an almost total lack of interpretation or exegesis: accounts such as Hesiod’s myth of Prometheus are striking because of their rarity. By the time traditional religion was giving way to Christianity, however, the situation had changed dramatically, and we find philosophers like Porphyry and Iamblichus engaged in elaborate debates over the meaning and value of sacrifice. In this paper I argue that Neopythagorean thinkers, exemplified by Apollonius of Tyana, played a crucial role in this transformation. It is of course almost impossible to get at the ‘real’ Apollonius, because of the problems in using our major source, the life composed by Philostratus. Although scholars have read this text as everything from a novel to a quasigospel, all agree that it is certainly not a straightforward historical account (see Francis for a summary). Nor does the collection of letters attributed to Apollonius provide much help, given its very uncertain provenance (Penella). Here I focus on two of the very few points that seem largely beyond dispute. The first is Apollonius’ adherence to the tradition of Pythagoras, whatever he may have understood by that. The second is his composition of a treatise On Sacrifices, in which according to Philostratus he explained ‘how to sacrifice to each of the gods appropriately and acceptably’ (VA 3.41.1, trans. Jones; cf. 4.19). This description receives some confirmation from Eusebius, who provides the only verbatim quotation from the treatise, to the effect that one should not offer any tangible

Abstracts for the 2008 APA (American Philological Association) Annual Meeting in Chicago Dorota DUTSCH A ‘Pythagorizing Girl’ in the Plautine Poenulus? Archellaschi: 128-9). From these testimonies, it indeed emerges that some of Plautus’ contemporaries would have been familiar enough with Pythagoreanism to perceive the moralizing scene in the Poenulus as echoing this ideology. While the subtleties of doctrinal allegiances would have admittedly been of interest to only a fraction of Roman theatergoers, Hellenistic moralizing would have been recognizable to many of the audience members by the way of anthologies of proverbs (Rawson: 50-51). These spectators could thus have at least appreciated the perverse humor of a scene featuring a philosophizing meretrix, a feminine counterpart to the bookish slaves mocked in Plautus’ Curculio (288-90). This paper discusses possible echoes of Pythagorean ideology in Plautus’ Poenulus and their significance. In the past century, correlations between New Comedy and Hellenistic ethical doctrines have received much attention. Scholars have proposed cogent arguments for Peripatetic (e.g., Webster: 195-219, Gaiser: 8-38, Wehrli: 147152) and Stoic (e.g., Pohlenz: 270) influences in various Greek and Latin plays. More recently, Arnott (581-2) discussed the reminiscences of Pythagoreanism in the fragments of Alexis’s Tarantinoi and Pythagorizousa. So far, however, little attention has been paid to this ideology native to Magna Graecia as a potential intellectual partner to Roman comedy; Arcellaschi’s discussion (1982) of the original performance of the Amphitruo is the only exception. In my argument, I point out some Pythagorean elements in the second scene of the Plautine Poenulus. In this scene, a would-be prostitute sermonizes her sister on moderation, advocating the oxymoronic principle of pudor meretricius with words that seem to mock the instructions for wives in the pseudoPythagorean Letter to Cleareta (Thesleff: 116). The same character also recites a Latin version (Poe. 238: Modus in omnibus rebus optimum est habitu) of a proverb from the Golden Verses (38b: µέτρον δ’ ἐπὶ πᾶσιν ἄριστον), a Pythagorean poem that may have been circulating in Latin translation as early as the second century BCE (Thom: 162). The Greek comedic tradition of mocking Pythagoreans of both sexes would have made the presence of such parodies in Plautus’ model for the Poenulus, Alexis’ Karchedonios (Arnott: 284-7), unsurprising. More intriguing is the question of whether such reminiscences would have been meaningful to a Roman audience. To answer this, I refer to testimonies to the reception of Pythagoreanism in Rome (Kahn 86-93), such as the eclectic Pythagorizing ideas reflected in the Annales and Epicharmus of Ennius (Skutch: 148-50, Kahn: 87) and in the cultural activities of Fulvius Nobilior (Boyancé, Martina), possibly Plautus’ as well as Ennius’ patron (so BIBLIOGRAPHY Arcellaschi, André. 1982. “Amphitryon 187.” R.é.l. 60: 128-38. Arnott, W. G. 1996. Alexis: The Fragments. Cambridge. Boyancé, Pierre. 1955. “Fulvius Nobilior et le dieu ineffable.” R.d.l.h.a. 3.29 = 81: 172-192. Gaiser, Konrad. 1967. “Menander und der Peripatos.” Antike und Abendland 13: 8-40. Gruen, Erik. 1990. Studies in Greek Culture and Roman Policy. Leiden, New York. Kahn, Charles H. 2001. Pythagoras and the Pythagoreans: A Brief History. Indianapolis/Cambridge. Martina, Mario. 1981. “Aedes Herculis Musarum.” Dialoghi di Archeologia. 3: 49-68. Pohlenz, M. 1940. Grundfragen der Stoischen Philosophie. Göttingen. Rawson, Elisabeth. 1985. Intellectual Life in Late Roman Republic. London. Skutsch, Otto. 1985. The Annals of Quintus Ennius. Oxford. Thesleff, Holger. 1965. The Pythagorean Texts of the Hellenistic Period. Abo. Thom, Johan C. 1995. The Pythagorean Golden Verses: With Introduction and Commentary. Leiden, New York. Webster, T.B.L. 1950. Studies in Menander. Manchester, New York. Wehrli, Fritz. 1969. “Menander und die Philosophie.” Entretiens Hardt. 14: 147-152.

Milesians. In my paper I examine a similar transition within the Pythagorean tradition, the transition from the cosmology of Pythagoras himself to the cosmology of Philolaus. Modern scholarship has shown that the common view of Pythagoras as a master mathematician engaged in rational natural philosophy is mistaken and that Pythagoras is instead justly famous as an expert on the fate of the soul and religious ritual, who founded a distinctive way of life. Brief sayings known as acusmata that set out the rules for this way of life do, however, also embody a cosmology. I will argue that recent attempts to interpret this cosmology of the acusmata as a step towards a scientific account of the world are mistaken and that Pythagoras instead promulgated a mythic and moral cosmology as a foundation for his teachings on the fate of the soul. Philolaus’ cosmology, which makes the earth a planet for the first time, shows some points of continuity with Pythagoras’ system but is, nonetheless, a fundamentally different sort of enterprise. It provides a model of the cosmos which invites and responds to challenges from the phenomena, whereas Pythagoras’ cosmology, while a powerful picture of humanity’s place in the world, neither invites nor responds to such challenges. Presentations / conferences Barker, A. Aristoxenus on Listening to Music http://www.utexas.edu/cola/depts/classics/even ts/recent/ The Classical Department at the University of Texas. Colloquium. November 9, 2007 Andrew Barker will speak to us on "Aristoxenus on Listening to Music." He is one of the world's leading experts on ancient music. Prof. Barker will guide Prof. Moore's Roman music seminar through The Elementa Harmonica of Aristoxenus during three sessions. He will also discuss Pythagorean musical theory with members of the ancient music seminar. Curd, P. "The Immateriality of Love and Strife in Empedocles" Catholic University of America. School of Philosophy Washington. http://philosophy.cua.edu/lectures/index.cfm Fall 2007 Lecture Series "Early Greek Philosophy: Reason at the Beginning of Philosophy" October 5th Where are Love and Strife? Love and Strife are the motive forces in Empedocles. The usual (but not universal) view is that they are corporeal “elements,” as are the four roots, earth, water, air, and fire. Indeed, the usual view maintains that the early Greek thinkers had no clear conception of immateriality. This paper argues that, while Love and Strife indeed share foundational metaphysical status with the roots, they are not corporeal. This is not a new claim (it is maintained, for instance, by M.R. Wright), but defending it involves critically examining early Greek views about soul, mind, and thought. Drawing on claims in Xenophanes and Parmenides, I argue for an interpretation that allows for a Presocratic notion of immateriality that Empedocles can invoke in his claims about Love and Strife. Pierris, A.L. The Empedoclean Cosmic Mechanics http://www.utexas.edu/cola/depts/classics/even ts/recent/ The Classical Department at the University of Texas. Pre-Semester Colloquium August 8, 2007 Our distinguished visitor will be discussing his reconstruction of what are generally regarded the crucial texts for our understanding of Empedocles' natural philosophy: fr. B17, as connected with, and supplemented by, the new Strasbourg papyrus fragments. Apostolos L. Pierris is the author of a two-volume study, The Emergence of Reason: An Inquiry in the Origin and Nature of Ancient Greek Rationality (vol. 1 is on Religion and Mystery and vol. 2 on Mystery and Philosophy). He has also edited three volumes of conference proceedings: on Value and Knowledge; Aristotle on Plato; and The Empedoclean Kosmos. Huffman, C. "Reason and Myth in Early Pythagorean Cosmology" Catholic University of America. School of Philosophy Washington. http://philosophy.cua.edu/lectures/index.cfm Fall 2007 Lecture Series "Early Greek Philosophy: Reason at the Beginning of Philosophy" September 28th Scholarship on the emergence of rationality in early Greek thought has generally focused on the transition from cosmogonic myths, such as Hesiod’s Theogony, to more scientific Presocratic cosmologies such as those of the

religious aspects of Pythagoreanism and the respects in which they were both distinct from and interrelated with Pythagorean philosophy. The paper will conclude by arguing that, if we are to understand philosophy as taking place when unaided reason is substituted for religious faith, we must view Pythagoreanism, and the manner in which its philosophic and religious motifs interpenetrate, as marking a regress from the purely philosophic heights reached by the earlier Ionian, specifically Milesian, philosophers. (copies available on requests) Chad Trainer Pythagoreanism’s Imported Ingredients Presented October 20, 2007 as part of the Society for Ancient Greek Philosophy’s Presocratic Philosophy I panel at the Fourth International Conference on Ancient and Medieval Philosophy at Fordham University, Lincoln Center Summary: Pythagoreanism was wholly true to its Ionian origins when considering the cosmic order’s causes. However, in addressing this and other matters, Pythagoreanism incorporated prephilosophic beliefs and practices differing from the disinterested and reasoned accounts of the world to which the earlier Ionian philosophic tradition aspired. As such Pythagoreanism is a hybrid of philosophical and religious tendencies. After some introductory remarks, my paper discusses the Pythagorean philosophy in terms of form, matter, and number. It will then focus on the nature and sources of the SUPREME MASTER TV http://www.suprememastertv.com/vod/bbs/board.php?bo_table=vege&wr_id=327&page= THE WISDOM OF PYTHAGORAS -In Greek & Einglish part1 3 November 2007 http://www.suprememastertv.com/vod/bbs/board.php?bo_table=vege&wr_id=334&page= THE WISDOM OF PYTHAGORAS -In Greek & Einglish part2 10 November 2007 http://www.suprememastertv.com/bbs/board.php?bo_table=ve&wr_id=14&url=link2_2 THE WISDOM OF PYTHAGORAS -Greek Laegeage- Part 3 17 November 2007 (SUPREME MASTER TV is a free-to-air satellite channel broadcasting 24 hours a day, 7 days a week, with a variety of engaging programs in English with over 40 languages and subtitles. Being the ideal television channel that brings to your life Nobility and Spirituality. Broadcasting on 12 satellites platforms across the globe.)

ORDO ROSAE AUREAE (ORA) 50th Anniversary This year it was 50 years ago that Martin Erler in close connection with Sar Hieronymus, the Pythagorean based Initiation Order ORA started. I am asked to inform interested readers about ORA. 1. Background and introduction In the more than 2500 years, since the Founding of the School of Pythagoras at Samos, an unknown number of schools, orders, groups and organizations in the traditions of what we could call “the Pythagorean tradition” has been existing In our modern time, in Europe, in the second half of the 19th century till the first part of the 20th century, a broad spectrum of esoteric movements, in the tradition of the Hermetic, Pythagorean, Rosicrucian, Martinistic and Freemasonry oriented initiation Orders, developed. This was, concerning the Pythagorean orientated movements, only one of the branches of the broader Pythagorean tradition; the “whole tree” consisted of all kind of scientific, literary, architectural, historical and other branches. In the modern manifestation of Initiation Orders, especially in the hermetic tradition, one can say that the old Path and modern influence are working in dialogue with each other and the essential transition in the initiation rituals is from mouth to ear and much of the information and rituals are filled with symbols and important preparations. This means that for outsiders it is very difficult to really understand how initiation orders are functioning. And there are of course countless groups who have the pretension, but not the real authority to initiate in the old tradition. Since the last 50 years even the real authorized orders are unknown to the general public. They are working in inner circles. Especially for Pythagorean orientated initiation orders, there is no public advertising. In old times to become an initiated member of the Pythagorean School was a process of several years. The first phase was that of the “Akusmatikoi”, who could hear, but not see the Master (and the symbols of the inner temple). They were separated from the temple by a curtain. They were “listening” and formed in modern words, the neophytes or hearers of the school. After at least 5 years, in which they were investigated and sometimes encouraged to leave (to be sure that the inner motifs were authentic and appropriate), they could enter the inner rooms and then they belonged to the “Esoterikoi” and later became the “Mathematikoi”. In the first part of the 20th century, there were so many different esoteric orders, old and new, from all kind of traditions that there grew a need for working together. It developed towards the F-ederation U-niverselle D-es Ordres E-t S-ocietes I-niciatiques, (FUDOSI). The FUDOSI was founded in 1934 "to protect the sacred liturgies, rites and doctrines of the traditional initiatory Orders from being appropriated and profaned by Joséphin Péladan in clandestine organizations" (FUDOSI journal , nov.1946). The FUDOSI was not an Order, but an Universal Federation of esoteric and autonomous Orders and Societies. It ended in 1954 when inner problems between AMORC (Ancient Mystical Ordre of Rosae Crucis) and several smaller Orders caused separation. One of the 3 Grandmasters which formed the Board of FUDOSI was Emille Dantinne (Sar Hieronymus) from Belgium (19-4-1884 till 1-5-1969). He was one of the successors of Joséphin Péladan. In May 1927 Sar Hieronymus started the ‘Ordre Universiaire de la Rose+Croix’ later called the ‘L’Ordre Hermètiste Tétramégiste et Mystique’ or ‘L’Ordre de Hermès’. This was a new start of a modern order in the tradition of the Pythagoreans. Jean Mallinger (who worked with Dantinne) wrote 2 books about this Orde : ‘Les secrets ésotérique des Pythagoriens’ (1946) en ‘Pythagore et les mystères" ( 1944). In 1956 and 1957 Martin Erler was working together with Sar Hieronymus and others to start a new Pythagorean Order. And this was the birth of the ORDO ROSAE AUREAE. The golden flower (die goldene Blüte in german) refers towards the Golden Verses and the Rosicrusian tradition and much more…..

2. A personal intermezzo Martin Erler, together with Ronald Strong, had good contact with Gerard van der Horst and Johan van der Meulen in the fifties of the last century (see the first newsletter 2003). Both Erler and Strong lost contact with the Dutch persons and the Pythagorean Library. When I was in 1999 searching for a long time to get in contact with ORA, at the end I found Martin Erler and I was very happy to realize that it was an opening to become involved with the Pythagorean initiation tradition. After Martin Erler asked me to search for the Pythagorean Library I also came into contact with Ronald Strong , who was also searching for it. The only clue Ronald had, was a postcard from Nico Bader, but the cover with address was lost. Nico had written because of the references to Ronald in the archives of the Library. In the first Newsletter Gerard van der Horst mentioned Ronald Strong as General Secretary in the 1964 meeting in Paris of WUPO (The World Union of Pythagorean Organization). With a little internet search I was very happy to find Nico and Marie-Anne and visited them in their house with the beautiful new Library room. And I could tell Martin and Ronald about the existence of the rebirth of the Library. 3. 50th Anniversary of ORA With the information above the readers can understand why there was no public meeting and presentation of ORA, although it was an important anniversary. Last September there was a Convention in Stuttgart for ORA members and in a wonderful harmonious atmosphere Martin Erler (at the age of 88) was honoured for all the important work that has been done and still is developing towards a continuation of the Pythagorean initiation tradition in more than 10 countries. ORA has a website: www.ora-org.de in the German language. ORA is directed towards a Path in which the Harmony of the individual is connected to the environment and to the spiritual dimension. By a process of many years and working intensively towards self-knowledge and harmonization in exercises and meditation at home, temple rituals in official chapters and getting informed in a broad range of Pythagorean knowledge one is getting ready for Initiation in several degrees. There are no dogmatic rules, no burocratic organization and only for the real interested and appropriate candidates the doors opens. The transformation of the inner processes are often growing from opening one’s heart and are independent from scientific and intellectual the inner light in one’s heart becomes One with the universal or cosmic Light, the true transformation take place. The Old Path and tradition, in which ORA is a quite new branch, has tried to help individuals towards that experience. Not for selfish goals, but for becoming in Harmony with Life itself. Wouter Bleijenberg, Zutphen, the Netherlands bleijenberg-derks@planet.nl

Food For Thought 18 Jul 07 - 18 Jul 07 Article by Luca Bernardini. First published on the Slow Food website, www.slowfood.com. In his fresco The School of Athens, the painter Raphael created a simplified but effective image by placing Plato and Aristotle at the centre of the scene, with Plato on the left pointing to the sky and Aristotle on the right pointing to the ground. This difference in viewpoint is also evident in the importance the two philosophers attribute to food. Aristotle believed it was only possible to think once one’s primary needs had been satisfied: philosophy begins with a full stomach, in other words. It also seems that he had rather sophisticated dietary habits, since he is traditionally reported as owning a well-stocked collection of pots and pans. Aristotle was not so much troubled by the vice of gluttony as by the proximity of greed and loquaciousness and the transformation of one vice into the other, according to which the philosopher’s greed for food became gluttony for words, the unstoppable loquaciousness of the chatterbox. As men - even before they became thinkers (primum vivere, deinde philosophari) - philosophers had their favourite dishes and often proved to be great advocates of good food. Their attention to food emerges from their biographies and in their own world, with recurring culinary metaphors and astonishing detail in the wine and food sectors. The word ‘diet’ itself derives from the Greek diaita or ‘way of life’. It is well known that the Pythagoreans theorized about the practice of vegetarianism. These philosophers believed that souls could be reincarnated in animals and that eating meat was tantamount to cannibalism. Their master Pythagoras also severely forbade his disciples to eat fava beans because he believed they contained the souls of the dead waiting to be reincarnated. Legend has it that on one occasion, pursued by enemies, he allowed himself to be captured rather than trample a field of fava beans in order to escape. Plato definitely preferred the eternal and changeless world of Ideas to this world, and this is why food, cooking and the appetite that directs the process of eating were considered too closely connected to the body to be of any philosophical interest. Plato established this trend in Phaedo, in which he stated that food distracts us from higher things. In the seventh letter he criticizes the Syracusians, accusing them of eating three times a day. He subsequently takes this further still in the Symposium dialogue, which describes a banquet where no one eats anything. Or rather, Socrates intervenes halfway through dinner and the real story begins when the diners’ appetites are already satisfied, leaving nothing to do but drink heavily, sing praises to the gods and discuss philosophy. Epicurus is renowned for his gluttony, as if throughout his life he had done nothing but stuff himself with food and drink. Today we still refer to those who freely pursue the fulfillment of pleasure as ‘epicureans’ or ‘hedonists’ (the word derives from the Greek edoné, or ‘pleasure’, and indicates the Epicurean doctrine). This image of Epicurus owes a great deal to misunderstandings and, above all, to the derogatory work of the Fathers of the Church, probably due to his extremely ‘heretical’ theology. Epicurus believed in the mortality of the soul and the total disinterest of the gods towards the fate of humans. To clarify Epicurus’ real thinking, here is a quotation from the famous letter to Meneceus: An echo of Plato’s influence has remained in popular culture: in John Huston’s 1951 film The African Queen, Rose Sayer (Katherine Hepburn), disgusted by the weaknesses of the flesh displayed by Charlie Allnut (Humphrey Bogart), reproaches him with a philosophically convincing argument: ‘Nature, Mr Allnut, is what we are put in this world to rise above’. When we say, then, that pleasure is the end and aim, we do not mean the pleasures of the prodigal or the pleasures of sensuality, as we are understood to do by some through ignorance, prejudice, or wilful misrepresentation. By pleasure we mean the absence of pain in the body and of trouble in the soul. It is not an unbroken succession of drinkingbouts and of merrymaking, not sexual love, not the enjoyment of the fish and other delicacies of a luxurious table, which produce a pleasant life; it is sober reasoning, searching out the grounds of every choice and avoidance, and banishing those beliefs But Plato’s intangible world of ideas (Iperuranio) did not take into consideration the irresistible sweetness of dried figs. Diogenes Laertius, the king of ancient philosophical gossip, tells us that the Greek thinker had a weakness for them and ate them while teaching.

Killing Animals he explained that animals cannot be exploited by men and considered as an available means of satisfying their needs. He recommended abstinence also in an ascetic-religious context: a diet based on fruit and vegetables, more sober and frugal than a meat-based diet and healthier too, better suits religious men who seek assimilation with the divine through detachment from the passions and pleasures of the flesh. ‘Meat does not contribute to good health, but is in fact an obstacle to it. Health is preserved through the means by which one obtains strength, and this occurs through a light, meat-free diet. […] Indeed, a philosopher has no need of strength nor of increasing the body’s stamina if he intends to turn his mind to contemplation and not to action and excess’. through which the greatest disturbances take possession of the soul. In his letters Epicurus himself claims to be content with water and simply baked bread and he writes, ‘Send me a little cheese that I might dine lavishly’. This from the man who established the pursuit of pleasure for its own end as a doctrine. His only weakness was cheese cooked in a pan – a kind of fondue ahead of its time. The life of Diogenes of Sinope, the most famous and integralist of cynics, is rich in anecdotes. The basic principles of his cynical philosophy were to limit one’s needs as much as possible, live simply and despise wealth, fame and noble birth. ‘It is the privilege of the gods to want nothing, and of godlike men to want little,’ the philosopher used to say. Consequently, Diogenes rejected sumptuous tables and lavish Pantagruelian banquets, and opted for more frugal meals. The cynics were the inventors of ‘fast-food’ or rather, food served in the street, since they preached the necessity of consuming foods in the streets and squares without too much ceremony and preparation. Poles apart from the Symposium is the banquet of Tramalchio in Petronius Arbiter’s Satyricon, set in the opulent imperial Rome of the 1st century AD. While in Plato’s dialogue (and in the Greek practice of the symposium in general) the main dish of the banquet was poetry, lyricism or ravenous philosophical disquisition, in the dinner episode of the Satyricon the key moment of the meal is anything but lofty and metaphorical. This is not a casual comparison, since Petronius’ vulgar and materialistic dinner party assumes the tone of a parody of the banquet in Symposium, ideally metaphysical and ferociously refuting the unrestrained luxury and poor taste of Caput mundi. Petronius offers his readers a version of Marco Ferreri’s La grande bouffe set in antiquity. Diogenes Laertius recounts how the cynic was eating dried figs when he bumped into Plato and invited him to taste them; when Plato took the figs and ate them, Diogenes remarked: ‘I said to take a few, not to eat them all!’. Once again the supreme Plato falls prey to his weakness for dried figs. Diogenes also maintained that it was not unholy to eat human flesh. But it is a little known fact that the philosopher once emulated a boy who, having broken his plate, placed his lentils in the hollow of a piece of bread, throwing away his own bowl and adopting this method of eating. Perhaps Diogenes was the inventor of the modern sandwich? Real gastronomical monsters are served at Trimalchio’s banquet: a gigantic dish depicting the twelve constellations, with dishes over each sign of the zodiac – chickpeas like small ram’s heads, testicles and kidneys, African figs (again), lobster, cheese pies and honey desserts, even an owl and a sow’s vulva; then a boar surrounded by sucking pigs and dates, a huge pig taking up the entire table, and a sweet with priapean effigies made from pastry. And then a monstrous goose, surrounded by fish and birds of all kinds and a huge cockerel. The stoical Zeno of Citium, according to Appollonius of Tyana, was tall and thin with sturdy legs, flabby and weak, and nearly always refused invitations to banquets. He did, however, love green figs and elected them as the food of philosophers. Carneades, whom Manzoni’s Don Abbondio wondered about in The Betrothed, actually forgot to eat because he devoted too much time to studying. His survival was guaranteed however by a slave who spoon-fed him regularly. This immeasurable quantity of courses, way beyond the requirements of the diners, is deliberately hyperbolic: its aim is to astonish, in a delirium of magnitude which transforms the dinner into a real and spectacular performance. Some dishes are actually paradoxical, like the chicken with peacocks’ eggs inside (a sophisticated feat of gastronomical engineering – or did the Romans already know about GMOs?). The food served is an ecstasy of abundance and luxury, in an unbridled sequence of courses which lead to disgust, nausea and bulimia. Seneca, the exponent of Roman stoicism, was opposed to luxury (though he did not take this to the same extremes as Diogenes) and liked unfussy, simple but authentic cuisine. As he wrote in De tranquillitate animi: ‘I like food that does not require the preparation and supervision of multitudes of servants, is not ordered days in advance nor is served by many hands; but food that is readily available and simple, with nothing sophisticated or elaborate about it, that can be found wherever one may go, does not weigh heavily on the purse nor the body, so as not to leave the body by the same route along which it entered’. But things are about to change: here we are on the threshold of the Christian era during which we will discover the perverse pleasure of fasting. Porphyry, like the Pythagoreans, sustained the vegetarian cause: in his treatise On Abstinence from

Recent publications. Books Garani, M. Empedocles Redivivus Poetry and Analogy in Lucretius. Routledge 2007. ISBN: 9780415988490 0415988497 Series: Studies in Classics Despite the general scholarly consensus about Lucretius’ debt to Empedocles as the father of the genre of cosmological didactic epic, there is a major disagreement regarding Lucretius’ applause for his Presocratic predecessor’s praeclara reperta (DRN 1.732). In the present study, Garani suggests that by praising Empedocles’ discoveries, Lucretius points to his predecessor’s epistemological methods of inquiry concerning the unseen, methods upon which he himself draws extensively and creatively enhances. In this way, he successfully penetrates into the invisible natural world, deciphers its secrets, and thus liberates his pupil from superstitious fears about death and physical phenomena. To justify this proposition, Garani undertakes a systematic analysis of Lucretius’ integration of Empedocles’ methods of creating analogies in the form of literary devices -- personifications, similes, and metaphors -- and demonstrates that his intertextual engagement with Empedocles’ philosophical poem is direct and intensive at both the poetic and the philosophical levels. Caniff, P. Pitagoras Edimat Libros. 2006. ISBN:8484037665 Outstanding figures who have shaped the path of history are profiled in these handsome, inexpensive volumes. These biographies detail the facts known about their subjects and emphasize their childhood, motivation, accomplishments, and humanity, as well as their impact on history. Chardak, H. L'énigme Pythagore : la vie et l'oeuvre de Pythagore et de sa femme Théano Paris: Presses de la Renaissance, 2007. ISBN 9782750901325 Conybeare, F.C. The apology and acts of Apollonius and other monuments of early Christianity Eugene, Or.: Wipf & Stock, 2007. ISBN 9781556352751 1556352751 Previously published by Swan Sonnenschein & Co., 1894. Deakin, M.A.B. Hypatia of Alexandria : mathematician and martyr Amherst, N.Y.: Prometheus Books, 2007. ISBN 9781591025207 1591025206 Contents: The historical context -- The intellectual background -- The religious background. Christianity ; Neoplatonism ; The doctrine of the Trinity -- The sources -- The details of Hypatia's life -- Hypatia's work, attitudes and life-style -- Hypatia's death -Hypatia's philosophy -- Hypatia's mathematics. Background and sources ; Book III of the Almagest ; Books IV-XIII of the Almagest ; Apollonius' Conics ; The astronomical Canon ; The arithmetic of Diophantus ; The astrolabe ; The "hydroscope" ; Other work -- Evaluation -Appendix A. Mathematical details. Number representation and long division ; Conic sections ; Diophantine analysis ; Stereographic projection -- Appendix B. Pandrosion -Appendix C. The legend of St Catherine of Alexandria -- Appendix D. Translations of the primary sources. The Suda, Hesychius, and Damascius ; Socrates scholaticus ; John of Nikiu ; Synesius of Cyrene ; Miscellaneous. Godwin, J. The golden thread : the ageless wisdom of the Western mystery traditions Quest Books,U.S. 2007. ISSN 9780835608602, 0835608603 Chapter1: The Prisca Theologia 1 Chapter 2: The hermetic Tradition 9 Chapter 3: The Orphic Mysteries 19 Chapter 4: Pythagoras and His School 31 Chapter 5: Plato’s Cave 39 Chapter 6: The Power of the Egregore 47 Chapter 7: The Meddling God 55 Chapter 8: The Negative Theolog y 65 Chapter 9: Cathedrals of Light 75 Chapter 10: The Arts of the Imagination 85 Chapter 11: The Pagan Renaissance 95 Chapter 12: The Philosopher’s Dilemma 103 Chapter 13: Inner Alchemy 113 Chapter 14: The Religion of Art 123 Chapter 15: Wise Men from the East 133 Chapter 16: The End of the Thread? 143 Epicteto. Pensamientos de Marco Aurelio : intimidades de un emperador romano Sant andreu de la barca : Círculo Latino, 2006. ISBN: 8496129942 9788496129948 Contiene: Pensamientos; Manual de Epicteto; El cuadro de Cebes. Harkins, S. S. The life and times of Pythagoras Hockessin, Del. : Mitchell Lane Publishers, c2008. ISBN: 9781584155454 Series: Biography from ancient civilizations

organisé en décembre 2002 par l'Institut de la pensée contemporaine (Paris, Université de Paris VII). Contents Chapter 1 An Age of Genius Chapter 2 The Pythagorean School Chapter 3 Pythagorean Philosophy Chapter 4 The Essence of All Things is Numbers Chapter 5 His Final Years Chronology Timeline in History Lange, E. Numerologiczny kwadrat Pitagorasa Wydawnictwo: Ars Scripti-2. 2007. ISBN: 97883-60472-20-0 Bardzo ciekawą numerologiczną metodę samopoznania opracował Pitagoras. Żył on około 580-500 lat przed naszą erą i był twórcą szkoły filozoficznej. Za podstawę wszystkiego ów myśliciel uznawał liczby i uważał je za narzędzie poznania. Wszyscy znają jego twierdzenie, ale mało kto słyszał o opracowanym przez niego magicznym kwadracie, który pozwala wyjątkowo precyzyjnie określić charakter i predyspozycje danej osoby. Niniejsza książka to prawdziwy przełom w numerologii! Przybliża ona tę niezwykłą metodę, jak i jej twórcę w sposób przystępny i zrozumiały tak, by każdy mógł samodzielnie dokonać takiej analizy. Häußling, J.M. Magna Graecia das Werden einer Kultur in der Wechselbeziehung von Mythos, Logos und Wissenschaft ; eine lebendige Erfahrung der Kultur Europas auf der "VI. Wissenschaftswallfahrt" nach Suditalien, Magna Gracia vom 28. September 2003 bis zum 13. Oktober 2003 ; im Forschungsprojekt des Vereins Europas Kultur e.V. Munster, Westf LIT 2006. ISBN: 3825897192 9783825897192 Studierende und Gäste der Universität Witten/Herdecke wanderten im Oktober 2003 von Neapel nach Syrakus. Ihr Weg führte sie zu den wichtigsten europäischen Kulturstätten Großgriechenlands, dem Magna Graecia der Alten Welt. Denn die nach Westen expandierenden Griechen verwandelten diese Region mit ihren Philosophen, Künstlern und Herrschern in eine Vorstufe unseres heutigen Europas und prägen bis heute unsere Wahrnehmung der Welt. All dem galt unsere Forschung. See: Book chapters: Authors: Heiden, Hoch, Kay, and Wagner. Lazzari, L. Pitagora. Il metodo e lo sguardo alla realtà attraverso l'esperienza scientifica Pitagora. 2007. 1 DVD allegato. ISBN 88-3711682-9 Collana: "Proposte Indice: Prefazione. Introduzione. Pitagora. La nascita di Pitagora. Teorema di Pitagora. Una dimostrazione un po' complessa del teorema di Pitagora. L'irrazionalità della radice quadrata di due. La coccinella e il camaleonte. L'alimentazione di Pitagora. Educazione. Pitagora è dotato del dono dell'ubiquità. Pitagora prevede e arresta terremoti e catastrofi e cura le malattie. Pitagora ammansisce l'orsa di Daunia. Pitagora fa un sacrificio agli Dei per la scoperta del teorema. I matematici e gli acusmatici. I precetti della vita. L'invidia del nobile Cilone contro Pitagora. La rivolta contro i pitagorici. La morte di Pitagora. La fine dei pitagorici. La pentalfa. La cosmologia. Bibliografia. Indice analitico. Isgro, E. La Madonna di Pitagora spacca la Magna Grecia. Our Lady of Pythagoras splits Magna Grecia Chiari (Brescia): Galleria L'Incontro, 2007 Description: Cura della mostra Emilio Isgrò, Eduardo Caputo. Chiari: Galleria d'Arte L'incontro, Arte moderna e contemporanea, 2006. 30cm. Texts by Marco Meneguzzo. Exhibition catalogue Louguet, C. Les usages de l'infini chez les penseurs présocratiques.. Thèse de doctorat de l'université Charles de Gaulle-Lille III. 2004. 3 vol Comprend une partie consacrée à l'analyse d'Aristote, Phys. 3, 4-8. Appendice : Zénon et l'« atomisme pythagoricien ». Joost-Gaugier, C.L. Measuring heaven : Pythagoras and his influence on thought and art in antiquity and the Middle Ages Ithaca, NY; London: Cornell Univ. Press, 2007. Schriftenreihe: Cornell paperbacks. ISBN: 978-0-8014-7409-5 Medicci, J. M. de The beloved and the damned : Hypatia and Cyril from late antiquity through modernity door Thesis (M.A. History). University of Wisconsin Eau Claire, 2007 Laks, A. Le vide et la haine : éléments pour une histoire archaïque de la négativité Paris : Pr. Universitaires de France, 2004 Collection(s): Libelles Développe une communication concernant Démocrite et Empédocle présentée au colloque « Que faisons-nous du négatif ? »,

Nachwirkung (Munchen : C.H. Beck, 2002), incorporating the revisions made for the English translation Pythagoras : his life, teaching, and influence (Ithaca and London : Cornell University Press, 2005). Mele, A. Magna Grecia : colonie achee e pitagorismo Napoli: Luciano Editore, 2007. ISBN 8888141081 9788888141084 Sogg.: 1. Magna Grecia - Storia - Saggi; 2. Pitagorismo - Saggi Collection of already publ. writings, now revised and partly enlarged. Rijckenborgh, J. van Nykthemeron Apoloniusza z Tyany Wieluń : Instytut Wydawniczy "Rozekruis Pers" ; Haarlem : Rozekruis Pers, 2006. ISBN: 9067323209 9789067323208 Tyt. oryg.: Het Nuctemeron van Apollonius van Tyana. Podst. przekł.: Das Nykthemeron des Apollonius von Tyana. Mertens, D. Städte und Bauten der Westgriechen. Von der Kolonisationszeit bis zur Krise um 400 vor Christus Munchen: Hirmer. 2006. ISBN 978-3-77742755-3 Der Band begibt sich auf Spurensuche der Griechen im Süden Italiens. Der Autor stellt so herausragende Städte wie Paestum und Agrigent in ihrer geschichtlichen Entwicklung und baulichen Gestalt vor. Er unternimmt eine durch neue Ergebnisse bereicherte Zusammenschau heutiger Kenntnisse von den Städten und der Baukunst des ehemaligen griechischen Westens. Silverman, J, H. Hajimete no suÌ"ron : hakken to shoÌ"mei no daikoÌ"kai pitagorasu no teiri kara daen kyokusen made. Suzuki, JiroÌ. 2007. IB:4894714922 IB:9784894714922 Todoua, M. La conception de la Genèse dans la philosophie présocratique: Parménide et Empédocle Thèse de doctorat. L’Université de ParisSorbonne (Paris IV) 2005. Mizuchi, M. Pitagorasu no shoÌ"gai. 2007. IB:4771018928 IB:9784771018921 Tylliou Kikerona, M. To oneiro tou Skipiona = (Somnium Scipionis) Athina : Grigoris, 2005. 206 p. • Avec le texte latin. Neri, M. Commento al Sogno di Scipione Milan, Italy]: Bompiani, 2007. ISBN: 9788845258404 8845258408 Pierris, A. L. Mystery and Philosophy Institute for Philosophical Research, Patras, Greece. 2007 This volume - the second in a new series on The Emergence of Reason from the Spirit of Mystery - looks at Orphism and Early Greek Philosophy. (The Emergence of Reason from the Spirit of Mystery 2, Institute for Philosophical Research 2007) Winston, A. Apollonius of Tyana: Founder of Christia Gardners Books 2007. ISBN: 9780548085240 0548085242 Forthcoming books Ferguson, K. The Music of Pythagoras: How an Ancient Brotherhood Cracked the Code of the Universe and Lit the Path from Antiquity to Oute Walker & Company. 2008. ISBN 0-8027-16318, 978-0-8027-1631-6 Abstract: Praised for her ability to illuminate complex subjects, Kitty Ferguson brilliantly evokes the archaic world of Pythagoras, showing how ideas spread in antiquity, chronicling the influence he and his followers have had on so many extraordinary people in the history of Western thought and science, and bringing a poignant human saga to readers who are daily reminded that harmony and chaos can and do coexist. Phelps, N. .The Longest Struggle: Animal Advocacy from Pythagoras to PETA. Lantern. 2007. ISBN 9781590561065 Piazzi, L. Lucrezio e i Presocratici : un commento a De rerum natura 1, 635-920 Pisa: Ed. della Normale, 2005. (Testi e commenti ; 1). • Con testo latino e trad. italiana a fronte. Riedweg, C. Pitagora : vita, dottrina e influenza Milano: Vita e pensiero, 2007. ISBN: 8834311604 (pbk.) Pubblicazioni del Centro di ricerche di metafisica. 104. Translation of Pythagoras : Leben, Lehre, Macris, C. ..exemplum pythagorae...

Chapters in books Firenze: Olschki, 2004. Alesse, F. L'« Empedocle » di Renato Laurenti p 291-303 In: Studi sul pensiero e sulla lingua di Empedocle / a cura di Livio Rossetti e Carlo Santaniello. Bari: Levante, 2004. (Le Rane ; 37). • Discussione dell'opera schedata 70-01686. (Studi / Accademia toscana di scienze e lettere La Colombaria ; 225). Contributions présentées lors de la rencontre « Aspetti di trasmissione di letteratura gnomologica e apoftegmatica » (Pise, juin 2003). Censimento dei manoscritti e osservazioni storico-letterarie riguardo le versioni siriache delle raccolte gnomologiche attribuite a Menandro, ai Pitagorici e a vari altri autori antichi. Audano, S. Una nota esegetica alla « Consolatio ad Apollonium » (120B) p 29-39 In: Valori letterari delle opere di Plutarco : studi offerti al professore Italo Gallo dall'International Plutarch Society / Aurelio Pérez Jiménez & Frances Bonner Titchener, ed. Logan: Utah State University, Department of History, 2005. 476 p. portr. Dicho pasaje representa un punto de inflexión decisivo en el interior del texto : la perspectiva escatológica de matriz órfico-pitagórica garantiza la supervivencia del alma del joven difunto, en la línea de una antigua tradición mística. Bordigoni, C. Empedocle e la dizione omerica p 199-289 In: Studi sul pensiero e sulla lingua di Empedocle / a cura di Livio Rossetti e Carlo Santaniello. Bari: Levante, 2004. (Le Rane ; 37). Empedocle usa largamente materiale espressivo omerico, ma non a fine mnemonico come nella tradizione rapsodica, bensì con una forte tendenza all'innovazione finalizzata soprattutto a tenere desta l'attenzione degli ascoltatori. Behrends, E. Geheime Nachrichten in der Bibel? p 188-190 In: Fünf Minuten Mathematik. 2006. http://www.springerlink.com/content/r631p23q2 76371n6 Auszug: Für Mathematiker sind Zahlen Gegenstand der Untersuchung und Arbeitshilfsmittel, eine mystische Bedeutung haben sie für sie nicht. Es gibt jedoch eine lange, auf Pythagoras zurückgehende Tradition, in Zahlen noch mehr zu sehen. Man kann ihnen zum Beispiel Eigenschaften zuordnen („Die Zweiheit ist die Quelle der Veränderung . . .“, „Dreiheit heißt Klugheit und Weisheit .. .“) und sich dann bei schwierigen Entscheidungen von diesen Eigenschaften leiten lassen. Castner, C.J. The « fulmen » and Sicily : imagery in Lucretius' sixth book p 157-176 In: Studies in Latin literature and Roman history. 11 / ed. by Carl Deroux. Bruxelles: Latomus, 2003. (Collection Latomus ; 272) Dans son explication matérialiste des phénomènes météorologiques violents et ses descriptions de la Sicile et de l'Italie du Sud, Lucrèce utilise le langage épique et dramatique d'Ennius et d'Empédocle, tout en réfutant leur philosophie. Cerri, G. Empedocle, fr. 3 D.-K. : saggio di esegesi letterale p 83-94 In: Studi sul pensiero e sulla lingua di Empedocle / a cura di Livio Rossetti e Carlo Santaniello. Bari: Levante, 2004. (Le Rane ; 37). Interpretazione generale e commento dettagliato di questo frammento, che si rivolge a un pubblico coinvolto in un rituale delimitando l'argomento di cui il poeta intende trattare. Bellanti, A. Le teoria plutarchea della virtu tra platonismo, pitagorismo e aristotelismo p 221-264. In: Plutarco e la Cultura della sua Età. Atti del X Convegno plutarcheo Fisciano - Paestum, 27 - 29 ottobre 2005. A cura di Paola Volpe Cacciatore e Franco Ferrari. (International Plutarch Society. Sezione Italiana.). Napoli: M. D' Auria Editore. 2007. Cioccolo, S. Melissa, Cleobulina e l'auletride : una triade di biografie allusive alla sapienza politica p 133-144 In: Historical and biographical values of Plutarch's works : studies devoted to professor Bettiolo, P. « Gnomologia » siriaci : un censimento p 289-304 In: Aspetti di letteratura gnomica nel mondo antico. 2 / a cura di Maria Serena Funghi.

whereas in the latter passages (from the recollection argument) he speaks in propria persona. I then discuss the question why Plato did insert in his dialogue a position which he does not share, and I finally argue that Plato did not believe in the recollection of the form of equality. Philip A. Stadter by the International Plutarch Society / Aurelio Pérez Jiménez & Frances Bonner Titchener, ed. Logan: Utah State University, Department of History, 2005. Sobre el diálogo de Plutarco « Septem sapientium conuiuium », en cuya parte inicial aparecen tres figuras femeninas, dos bien conocidas, a saber : Melisa, esposa del tirano y Sabio Periandro, y Cleobulina, hija del tirano Cleobulo de Lindo, otro de los Siete Sabios ; y una tercera, la flautista, a la que se ha prestado menos atención hasta el momento, pero que en modo alguno debe reducirse al papel de comparsa. Se profundiza en la importancia de estos tres personajes femeninos, poniéndose de manifiesto la sinceridad del favor con que Plutardo consideraba la extensión a las mujeres de la « paideia ». Se enfatiza igualmente la importancia del diálogo como testimonio del incremento del componente pitagórico en el platonismo. Erdi, P. From the Clockwork World View to Irreversibility (and Back?) p 57-107 In: Complexity Explained. 2008 http://www.springerlink.com/content/ng7087r1l 158h885 Abstract: The concept of an “eternal recurrence” may have always existed, and was formulated in ancient Egypt. Recurrence was taught by the Pythagoreans: “If one were to believe the Pythagoreans, with the result that the same individual things will recur, then I shall be talking to you again sitting as you are now, with this pointer in my hand, and everything else will be just as it is now.” (Eudemus, Frag. 272 in [279]). The main idea is that the universe does not have a final state and exhibits a periodic motion. Classical Greek and Roman art and literature does not have much awareness of the past and future. They emphasize the existence of eternal, timeindependent values. Donnet, D. Imaginaire chrétien, imaginaire païen : pour un libre parcours au pays du psychisme p 369-391 In: Images d'origines, origines d'une image : hommages à Jacques Poucet / Paul-Augustin Deproost et Alain Meurant (eds) Louvain-la-Neuve: Academia Bruylant, 2004 Collection(s) : Bibliothèque de la Faculté de philosophie et lettres / Université catholique de Louvain. Transversalités ; 4 Résumé : La constitution de l'identité mythique d'un héros se fait toujours selon les mêmes schémas : sa conception, sa naissance, la précocité de ses gestes miraculeux, sa victoire sur la mort. Exemples tirés du Nouveau Testament (Jésus) et d'Apollonius de Tyane Foti, V.M. Empedocles ’s philosophy of nature as mandating non-violence p 91-102 In: Values and Justice in the Global Era. Kostas Boudouris, ed. Athens: Ionia Publications, 2007. Fritsche, J. The Riddle of the Sphinx: Aristotle, Penelope, and Empedocles p 1-19 In: Monsters and Philosophy, 2005 by Charles T. Wolfe Gale, M.R. « Avia Pieridum loca <» : tradition and innovation in Lucretius. P 175-191 Wissensvermittlung in dichterischer Gestalt / Marietta Horster, Christiane Reitz (Hg.). Stuttgart: Steiner, 2005. 348 p. ill. index. (Palingenesia ; 85). • International conference proceedings, February 2004, Rostock.• Obwohl Lukrez von der Tradition Hesiods und insbesondere von der durch Empedokles geprägten didaktischen Formensprache abhängt, entwickelt der römische Dichter einige technische und stilistische Neuerungen, durch die er sich von den Vorläufern in diesem Genre unterscheidet und die didaktische Tradition mittels gezielter Anleihen am heroischen Epos neu belebt, ohne dabei in den Stil des vorhellenistischen Epos zurückzufallen. Ebert, T. Platon uber den Wert der Wahrnehmung p 163-178 In: Wissen und Bildung in der antiken Philosophie, Rapp, Christof & Wagner, Tim (eds). Metzler: Stuttgart, 2006. IB: 3476021475 Abstract: This paper discusses passages in Plato's Phaedo which seem to contradict each other: at Phaedo 65a-d and at 66e-67a Plato seems to rule out that sense perception can be of any help in the acquisition of knowledge, whereas at Phaedo 74b-75a it is claimed that we get our knowledge of (the form of) equality only via the perception of equal things. I argue that the incompatibility of these passages is only apparent since in the first group of texts (all taken from Socrates' so-called apology) Socrates is made to represent the 'true philosophers' (probably the Pythagoreans),

In: Appius Claudius Caecus. La république accomplie. Rome: École Française de Rome, 2005. ISBN 2-7283-0682-6. Garofalo, I. Note sui giorni critici in Galeno. p 45-58 In: Rationnel et irrationnel dans la médecine ancienne et médiévale : aspects historiques, scientifiques et culturels / textes réunis par Nicoletta Palmieri Saint-Étienne: Publications de l'Université de Saint-Étienne, 2003 Mémoires / Centre Jean-Palerne ; 26 Contient les actes du Colloque international sur les textes médicaux antiques et médiévaux qui eut lieu à Saint-Étienne, les 1415 novembre 2002. Abstract: Galien reconnaît largement l'influence de l'astronomie et de la météorologie sur la santé, notamment dans le livre 3 de son traité sur les « Jours critiques ». La doctrine de cet ouvrage constitue, par ailleurs, une composante fondamentale de son pronostic, bien qu'il combatte la numérologie d'inspiration pythagoricienne qui attribue une valeur magique au chiffre 7 et à ses multiples. Galien lui préfère un calcul complexe, fondé sur une combinaison entre le mois zodiacal de 27 jours et un tiers, et le mois synodique de 29 jours et demi Josipovici, G. The opinion of Pythagoras In: Thinking with Shakespeare : comparative and interdisciplinary essays for A.D. Nuttall London: 2007. ISBN: 1904350844 ; 9781904350842 This collection of essays arises from a symposium on "Shakespeare and Philosophy" held in honour of A.D. Nuttall in New College, Oxford, in October 2004. Kay, V. Biographische aspekte zu Pythagoras p 197-204 In: Häußling, J.M. Magna Graecia das Werden einer Kultur in der Wechselbeziehung von Mythos, Logos und Wissenschaft. 2006. Khaled, S. Psophos und phone. Die mathematische Formalisierung des Hörbaren in Archytas von Tarents Harmonikos p 153-170. In: Die Geburt des Vokalalphabets aus dem Geist der Poesie. Schrift, Zahl und Ton im Medienverbund. Hrsg. von Wolfgang Ernst und Friedrich Kittler. 2006. (Reihe Kulturtechnik). München: Wilhelm Fink Verlag. Haechler, J. Hypatia On: Les insoumises : 18 portraits de femmes exceptionnelles Paris: Nouveau monde, 2007. ISBN: 9782847362350 2847362355 Koskenniemi, E. The Function of the Miracle Stories in Philostratus' Vita Apollonii Tyanensis p 70-83. In: Wonders Never Cease. The Purpose of Narrating Miracle Stories in the New Testament and its Religious Environment. Ed. by Michael Labahn and Bert Jan Lietaert Peerbolte. 2006. (European Studies on Christian Origins. 288.). London: T & T Clark. Heiden, U. an der Pythagoras – vom Mythos zur Wissenschaft p 205-218 In: Häußling, J.M. Magna Graecia das Werden einer Kultur in der Wechselbeziehung von Mythos, Logos und Wissenschaft. 2006. Hoch, C. Empedokles von Akragas. Zwischen Mythologisierung und historischer Wirklichkeit p 173-196 In: Häußling, J.M. Magna Graecia das Werden einer Kultur in der Wechselbeziehung von Mythos, Logos und Wissenschaft. 2006. Mejer, J. “Ancient Philosophy and the Doxographical Tradition,” p 20-33. In: A Companion to Ancient Philosophy (Blackwell Companions to Philosophy 31), ed. M. L. Gill and P. Pellegrin. Malden, MA; Oxford; and Victoria, Australia, 2006. Our knowledge of what the early thinkers actually said is crucially dependent on the late ancient figures now called “doxographers” who wrote about them. Mejer’s chapter in this volume is an up-to-date, careful summary of what is known about these people, with further references. Horster, M. Dichtung und Lehre. P 7-14 Wissensvermittlung in dichterischer Gestalt / Marietta Horster, Christiane Reitz (Hg.). Stuttgart: Steiner, 2005. 348 p. ill. index. (Palingenesia ; 85). Einführung in die Materie und in zentrale Fragestellungen, mit knapper Skizzierung der Ergebnisse der Beiträge des Bandes. Humm, M. Hellénisme et Pythagorisme à Rome vers la fin du Ive siècle : place et rôle d'Appius Claudius Caecus

Rossetti, L. Empedocle scienziato. p 95-198 In: Studi sul pensiero e sulla lingua di Empedocle / a cura di Livio Rossetti e Carlo Santaniello. Bari: Levante, 2004. (Le Rane ; 37). Studio del rapporto tra folklore e scienza nei frammenti di Empedocle e della coesistenza tra la sua dottrina principale e le numerose digressioni che si innestano su di essa, con una nuova interpretazione del fr. 100 D.-K. che parla solo della respirazione polmonare e non di quella cutanea. Santaniello, C. Empedocle : uno o due cosmi, una o due zoogonie ? p 23-81 In: Studi sul pensiero e sulla lingua di Empedocle / a cura di Livio Rossetti e Carlo Santaniello. Bari : Levante, 2004. (Le Rane ; 37). L'analisi delle testimonianze antiche, dei frr. 17, 20, 26 e 35 D.-K. e del recente apporto del PStrasb. gr. inv. 1665-1666 porta alla conclusione che la cosmogonia empedoclea fosse unica e non duplice. Paulsen, T. Verherrlichung und Verspottung : die Gestalt des « Gottmenschen » bei Philostrat und Lukian. p 97-120 In: Gottmenschen : Konzepte existentieller Grenzüberschreitung im Altertum / Gerhard Binder, Bernd Effe, Reinhold F. Glei (Hg.) Trier: Wissenschaftlicher Verl. Trier, 2003 Pedrero Sancho, R. Las mujeres en el círculo pitagórico. p 13-48 In: Las hijas de Pandora : historia, tradición y simbología / Inés Calero Secall, Virginia Alfaro Bech (coords.). Málaga: Universidad de Málaga, Secretariado de publicaciones, 2005. (Atenea : estudios sobre la mujer ; 50). Estudios sobre el papel de la mujer en la Antigüedad clásica, su consideración social y su reflejo en la literatura.• Se pasa revista a una serie de textos de mujeres pitagóricas. Se concluye que la mujer pitagórica aspira a la virtud de la moderación y a ser armónica, lo que sólo puede llevar a cabo si conoce y respeta los ámbitos que le son propios : el espacio doméstico, lo interno. Su poder está en la aceptación de los papeles de esposa, madre de hijos legítimos y de su estatus de guardiana del orden doméstico. Fuera del ámbito privado, las enseñanzas de las mujeres pitagóricas van dirigidas a regular la presencia de la mujer en la vida pública según unos cánones precisos y concretos, comunes a hombres y mujeres, referidos a la sophrosune y a normas contra la molicie, dentro de una ideología aristocrática sobre el buen gobierno de la ciudad. Ello se traduce en el caso de las mujeres a consejos sobre cómo comportarse en público y el decoro externo. Santaniello, C. Working on Empedocles in Plutarch's days : (Fac. Lun. 962D ff.). p 445451 In: Plutarc a la seva època : paideia i societat : actas del VIII simposio español sobre Plutarco (Barcelona, 6-8 de noviembre de 2003) / Montserrat Jufresa [et al.], ed. Barcelona: Departament de Filologia Grega Universitat de Barcelona, 2005. 854 p. ill. Comentario de la cita de Empédocles en « De facie in orbe lunae » y su comparación con otros testimonios, en particular con Lucrecio 5, 432 ss. Se concluye que Plutarco, en esa obra, está resumiendo una sección del poema físico de Empédocles donde éste trata sobre el origen del mundo, no sobre su final. De este modo, el testimonio de Plutarco parece hablar en favor de la tesis de un mundo único. Primavesi, O. Teologia fisica, mitica e civile in Empedocle p 30–47. In: Empedocle tra poesia, medicina, filosofia e politica. Casertano, G.(Ed.) Napoli, 2007. Collana di testi e studi di filosofia antica 19 Sauer, C.F. Etiam Satyras somnio ! Zu Jakob Baldes Poema "Somnium" inscriptum (1642) und der Interpretatio eiusdem Somnii (1649) p 107-146. In: Balde und die römische Satire. Balde et la satire romaine. Gérard Freyburger und Eckard Lefèvre (Hrsgg.). (NeoLatina. 8.). 2005. Tübingen: Narr. Roguin, C. de. Les querelles d'Océanos et de Téthys : de l'« Enûma elish » à la cosmogonie d'Empédocle. p 377-389 In: koruphaio andri : mélanges offerts à André Hurst / éd. par Antje Kolde, Alessandra Lukinovich, André-Louis Rey. Genève: Droz, 2005. 765 (Recherches et rencontres ; 22). La cosmogonie est marquée à ses débuts par le conflit entre deux divinités ou éléments primordiaux qui aboutissent à la consolidation du monde par le maître des dieux. Étude de ce motif dans la littérature grecque. Schadel, E. Musen, Chariten, Orpheus und Pythagoras. Die Präsenz antiker Mythologie und Musikphilosophie in Comenius' pansophischem Friedenskonzept p 419In: Johann Amos Comenius - Vordenker eines kreativen Friedens. Deutsch-Tschechisches Kolloquium anlässlich des 75. Geburtstages von Heinrich Beck (Universität Bamberg, 13.-

Forthcoming books chapters 16. April 2004). Hrsg. von Erwin Schadel. Frankfurt am Main: Peter Lang 2005. (Schriften zur Triadik und Ontodynamik 24). Flinterman, J.J. ‘Apollonius’ ascension’, in: K. Demoen e.a. (eds), Theios sophistês. Essays on Philostratus, Life of Apollonius of Tyana (Leiden etc.: Brill) [ter perse]. Soler, E. D'Apollonios de Tyane à l'empereur Julien : l'importance d'Antioche comme lieu de pèlerinage et centre philosophique grecs. p 381-399 In: Images d'origines, origines d'une image : hommages à Jacques Poucet / Paul-Augustin Deproost et Alain Meurant (eds) Louvain-la-Neuve: Academia Bruylant, 2004 Bibliothèque de la Faculté de philosophie et lettres / Université catholique de Louvain. Transversalités ; 4 Abstract: Apollonios de Tyane, le pythagorisme et le temple d'Apollon à Daphné. Jamblique à Daphné : le néoplatonisme et la théurgie. Julien, le « Discours sur Hélios-Roi » et le rêve d'une « cité sainte du soleil » Flinterman, J.J. ‘“The ancestor of my wisdom.” Pythagoras and Pythagoreanism in the Life of Apollonius’, in: Ewen Bowie, Jas Elsner (eds), Philostratus (Cambridge: Cambridge University Press) [ter perse]. Laks, A. « Empédocle », « Héraclite », « Parménide », « Présocratiques », In: A. Grafton, G. Most, S. Settis (éds.), Encyclopedia of The Classical Tradition, Harvard University Press. Primavesi, O. Heilen zwischen Philosophie und Fachwissenschaft: Vorsokratik und Hippokratische Medizin im 5. Jhd. v. Chr. In: Stefan N. Willich / Susanna Elm (Hg.), Medizinische Heilung – Quo Vadis? (Symposion Elmau 4.–6.Mai 2003), (im Druck) Wagner, T. Zum Denken des Empedokles von Akragas p 233-258 In: Häußling, J.M. Magna Graecia das Werden einer Kultur in der Wechselbeziehung von Mythos, Logos und Wissenschaft. 2006. Primavesi, O. Empedocles: Physical Divinity and Allegorical Myth, In: P. Curd / D. Graham (Hg.), Handbook of the Presocratics, (im Druck). Compact Disk Vossenkuhl, W. Pythagoras 2006. 1 Videokassette (VHS, 30 Min.). : farb. Schriftenreihe: Denker des Abendlandes Inhalt: Gespräch über Pythagoras aus der Reihe "Denker des Abendlandes" mit dem Philosophen Willi Vossenkuhl und dem Astrophysiker Harald Lesch. Primavesi, O. Zur Überlieferung und Bedeutung des Empedokleischen Titels katharmoi, In: M. Vöhler / B. Seidensticker (Hg.), Katharsis vor Aristoteles. Zum kulturellen Hintergrund des Tragödiensatzes, Berlin / New York 2007 (im Druck). Vossenkuhl, W. Empedokles und Philolaos 2006. 1 Videokassette (VHS, 30 Min.). : farb. Schriftenreihe: Denker des Abendlandes Anmerkung: Orig.: D 2006. - Fernsehmitschnitt Gespräch über die Philosophen Empedokles und Philolaos aus der Reihe "Denker des Abendlandes" mit dem Philosophen Willi Vossenkuhl und dem Astrophysiker Harald Lesch.

Book reviews Bechtle, G. Iamblichus, Aspekte seiner Philosophie und Wissenschaftskonzeption: Studien zum späteren Platonismus. Sankt Augustin: Academia Verlag, 2006. Reviewed by: Dillon, J. http://ccat.sas.upenn.edu/bmcr/2007/2007-10-33.html Graf, F. Ritual Texts for the Afterlife: Orpheus and the Bacchic Gold Tablets. 2007. Reviewed by: Ferrari, F. http://ccat.sas.upenn.edu/bmcr/2007/2007-10-15.html Graham, D. Explaining the Cosmos: The Ionian Tradition of Scientific Philosophy. 2006. Reviewed by: Sisko, J.E. Bryn Mawr Classical Review 2007.08.65 Response by: Beall, E.F. Bryn Mawr Classical Review 2007.08.65 Huffman, C.A. Archytas of Tarentum: Pythagorean, philosopher and mathematician king. 2005 Reviewed by: Cameron, R. http://www.depauw.edu/admin/acadaffairs/facdev/FacultyAwards/ FacultyRecognition/2006/CarlHuffman.pdf Reviewed by: Huxley, G. L. Int Journal of Philosophical Studies. 2007, 15, 2, p 317-320 Reviewed by: Berryman, S. Rhizai, 2006, 3, 1, p 179-182 Reviewed by: Wians, W. ClassicalL Bulletin. 2006, 82, 2, p 264-265 Jones, C.P. Philostratus. Apollonius of Tyana: Letters of Apollonius; Ancient Testimonia; Eusebius's Reply to Hierocles. Loeb Classical Library, 458. 2006. Reviewed by: Kemezis, A. http://ccat.sas.upenn.edu/bmcr/2007/2007-07-16.html Joost-Gaugier, C.L. Measuring Heaven : Pythagoras and His Influence on Thought and Art in Antiquity and the Middle Ages. 2006. Reviewed by; Celenza, C.S. Isis. 2007, 98, 2, p 376-7 Laks, A. Introduction à la "philosophie présocratique". 2006. Reviewed by: Palmer, J. http://ccat.sas.upenn.edu/bmcr/2007.06.42 Reviewed by: Graham, D.W. Classical Review. 2007, 57, 2, p 277-278 Megino Rodríguez, C. Orfeo y el orfismo en la poesía de Empédocles: influencias y paralelismos. Colección de Estudios, 98. Madrid: Ediciones de la Universidad Autónoma de Madrid. 2005. Reviewed by: Picot, J. http://ccat.sas.upenn.edu/bmcr/2007/2007-11-02.html Riedweg, C. Pythagoras: His Life, Teaching, and Influence. 2005 Reviewed by: Lautner, P. Aestimatio. 2005, 2, p 163–168 Reviewed by: Rognon, F. Revue d'Histoire et de Philosophie Religieuses, 2007, 87, 3, p 86Rosetti, L. Studi sul pensiero e sulla lingua di Empedocle. 2004. Reviewed by: Montevecchi, F. http://www2.unipr.it/~pieri/File%20PDF/ Microsoft%20Word%20-%20reccccccc.pdf Reviewed by: Maria do Céu Grácio Zambujo Fialho Humanitas. Coimbra. 2005, 57, p 468-470 Stamatellos, G. Plotinus and the Presocratics. A Philosophical Study of Presocratic Influences in Plotinus' Enneads. 2007. Reviewed by: Fuchs, M.J. http://ccat.sas.upenn.edu/bmcr/2007/2007-09-31.html Taylor, J. Pythagoreans and Essenes: Structural Parallels (2004) Reviewed by: Horst, P. van der Nederlands Theologisch Tijdschrift. 2005, 59, p 260-261

Journal articles que más influyó en el arte, la literatura y el pensamiento posterior. Se tomó como alegoría de los caminos que el hombre debe elegir en su vida : el del vicio o el de la virtud. En el Renacimiento se convirtió en icono de la expresión del libre albedrío del hombre. Afloroaei, S. Effect of ideology limits Journal for the Study of Religions and Ideologies. 2006, 13, p 78-89 Abstract: Following mainly Ricoeur's understanding of ideology and assuming as fundamental premise the idea that this phenomenon is rooted in the exact same ground as the metaphysics of everyday life, the author argues that every ideology, at a social level, has two types effects: vulgar effects (in the ordinary sense of the word) and limit effects defined as those types of effects which exceed institutional or communitarian reason and whose distinctive mark is the excessive violence in an arbitrary or pathological form. The paper centres on this latter type and traces its history in the sphere of philosophy since Pythagoras, through Socrates Boethius, Descartes, Schelling and up to Russian or Romanian philosophy of our times. Beness, J. L Scipio Aemilianus and the crisis of 129 B.C. Historia. 2005, 54, 1, p 37-48. Anders als von Cicero dargestellt und von der Forschung bislang wahrgenommen, hing die Krise von 129 nicht unmittelbar mit den Ereignissen von 133 zusammen, sondern mit der Person des Scipio Aemilianus selbst, dessen Rolle von Freund und Feind als für die Zukunft zentral erachtet wurde. Das geht nicht zuletzt aus der Prophezeiung des Scipio Africanus Maior in Ciceros « Somnium Scipionis » hervor, in der von einer dem Staat Rettung bringenden Diktatur Scipios die Rede ist. Scipios plötzlicher Tod nährte Spekulationen, dass es dabei nicht mit rechten Dingen zugegangen sei. Andersen, W. The Four Corners of Our Brain The European Legacy. 2006, 11, 2, p 155– 169. Abstract: Throughout religious, scientific, and humanist literature on ideas one finds categorical subdivisions that are four in number: the four corners of the Earth, the four cardinal directions, the four proteins constituting DNA, Maxwell’s four equations, Toynbee’s four societies, Pythagoras’ four elements of arithmetic, Pythagoras’ four elements, Hayden White’s four aspects of imagination. The list is endless. From where does the ‘‘four’’ come? Why not five, or six, eight, or nine? Andersen tracks back to the beginnings of arithmetic utilized in the architecture of conceptual thinking. He finds the answer not only in the quadration of the human body as having four sides and giving a stabilizing structure to the brain but equally in the architecture of memory. Using the slottheory of short-term memory processing, he demonstrates how easily the four-count comes to mind and how the brain resists moving on to five. Bos, A.P. Aristotle's De spiritu as a Critique of the Doctrine of pneuma in Plato and His Predecessors Mnemosyne. 2007, 60, 4, p. 565-588 Abstract: The treatise De spiritu of the Corpus Aristotelicum deserves better treatment than it has received since W. Jaeger in his 1913 article rejected its authenticity and dated it one hundred years after Aristotle. In this paper the authors argue that De spiritu defends purely Aristotelian viewpoints against persons like Plato and Empedocles, who held respiration to be the most important vital process. Most of the De spiritu is directed against the pneuma doctrine of Plato's Timaeus. The 'Aristogenes' mentioned in De spiritu 2 is either Plato 'the son of Ariston' or a contemporary pupil of Plato and Aristotle. Boulogne, J. Plutarque exégète d'Empédocle : une leçon de lecture Revue de philosophie ancienne. 2004, 22, 2, p 97-110 Résumé : Examine la défense par Plutarque (Contre Col. 10-12) des doctrines d'Empédocle (notamment dans les fr. B 8, B 9, B 11, B 15 D.-K.) contre les attaques de l'épicurien Colotès, dans une tentative de répondre aux interrogations suivantes : Quelle est la pertinence des reproches énonceés par Colotès contre Empédocle, et par Plutarque contre Colotès ? À quels principes obéissent- Asencio González, E. La « Littera Pythagorica » : el simbolismo de la « Y » en la literatura y en el arte Alfinge. 2004, 16, p 95-113 Résumé : Desde la Antigüedad clásica, la letra « Y » se consideró mucho más que una simple grafía. La llamada « Littera Pythagorica » se convirtió en el símbolo de la escuela pitagórica

l'enseignement de Quintilien : la première, argumentative, se révèle à travers la mise en évidence du procédé de la figuration dans son discours du réquisitoire de ses adversaires ; la seconde, narrative, se découvre dans la « narratio » de la deuxième partie du discours. À cette dette s'ajoute sans doute celle, plus directe encore, d'Apollonios de Tyane, qui constitue le chaînon reliant Apulée à son maître Platon ils dans les systèmes de pensée dont ils relèvent ? Le démontage de leurs mécanismes ouvre-t-il la porte à une meilleure compréhension du poème d'Empédocle ? Caleon, I. From Music to Physics: The Undervalued Legacy of Pythagoras Science & Education. 2007, July 28, 2007 Abstract: This paper presents the early investigations about the nature of sound of the Pythagoreans, and how they started a tradition that remains valid up to present times—the use of numbers in representing natural reality. It will touch on the Pythagorean notion of musical harmony, which was extended to the notion of universal harmony. How the Pythagorean ideas have inspired many great works in physics, such as those of Galileo, Kepler and Newton, will also be presented. In exploring the legacy of Pythagoras to physics and the study of the universe, some valuable insights on the nature of science that can inspire budding physicists are extracted. Di Nino, M. M. Il dolore di Archita : (Posidipp. P. Mil. Vogl. VIII 309, XV 7-10 = 98 A.-B.). Eikasmos. 2005, 16, p 173-177. Al v. 2 si integri mogeros, che rende l'idea del dolore del personaggio, non circoscritto al solo arto ; al v. 3 si può restituire epodunos o diodunos, « che soffre di un dolore acuto ». Drozdek, A. Pythagorean theology Giornale di metafisica. 2004, 26, 3, p 431-455 Résumé : Sulla base di fonti e testimonianze antiche, si approfondiscono e ridefiniscono le posizioni assunte in àmbito teologico e nei confronti della religione da Pitagora e dai pitagorici, in particolare Filolao Castillo, P-G. La vidas de los filosofos griegos: una busqueda gozosa de la felicidad Anales-del-Seminario-de-Historia-de-laFilosofia. 2006, 23, p 7-31 Abstract: This paper, looking over the life and the texts of the Greek philosophers and analyzing the Pythagorean harmony, the two stories of Thales, the outstanding personality of Xenophanes, the humorous sense of Democritus and the Socratic irony, shows that philosophy in the beginning was understood not like an abstract reflection, but like a joyful search of the excellence in the human life. Dusanic, S. Theban politics and the Socratic dialogues. The Ancient world. 2005, 36, 1, p 107-122. Certain aspects of the political and philosophical ties that united circles in Thebes and in Athens have been misunderstood. Topics discussed are : 1) Plato's Socrates on the eunomia of Thebes (Cri. 53 B ; Men. 90 A ; Phd. 99 A) ; 2) themes of wealth and betrayal in the « Tabula » dialogue of Cebes ; and 3) Plato's timarchical or timocratic man and the pseudo-Platonic « Theages ». Caiazzo, I,. Abbon de Fleury et l'héritage platonicien. Oriens-Occidens. 2004, 6, p 7-41. L'étude de l'influence, dans l'œuvre d'Abbon de Fleury, de la traduction latine du « Timée » et du commentaire de Calcidius ainsi que des « Commentarii in Somnium Scipionis » de Macrobe montre que l'essor platonicien du 12e siècle a été longuement préparé et n'est que le point culminant d'un long processus commencé plusieurs siècles auparavant. Egorov, A. S. Empedocles and a problem of the Greek shamanism. Voprosy Filosofii. 2007, 8, p 97-105 Essler, H. Un nuovo frammento di Ermarco nel PHerc. 152/157 : (Filodemo, « De dis », libro III) Cronache ercolanesi. 2005, 35, p 53-59. Résumé : La ricollocazione di alcuni sottoposti consente una nuova lettura del fr. 88b del terzo libro del « De Dis » : qui Filodemo cita esplicitamente Ermarco in rapporto al problema della debolezza degli uomini. È plausibile che questa citazione d'argomento teologico provenga dal « Contra Empedoclem » di Ermarco Comisarenco-Mirkin, D. "La Creacion" by Diego Rivera Aurora. 2006, 7, p. 35-61 (Pythagoras-and-Pythagorean-School) Deremetz, A. Narration et argumentation dans l'« Apologie » d'Apulée Revue des études latines. 2004, 82, p 209-226 Résumé : Étudie deux dimensions de l'art rhétorique d'Apulée qui portent la marque de Fontana, F. Manipolazioni del mito e tradizione : il caso di Ercole musico Archeologia classica. 2004, 5, p 305-324

Ironically, however, the mythical figure of Pythagoras 'and his school' was one of the most often declared sources of the distinctiveness of common law. His followers, the Druids, were the first lawyers in Anglia -specifically, the dark island -- and the strange sacrificial and mystagogic practices of the Druid law givers founded the early rites of the tradition of unwritten law. Using the humanistic technique of history and reminiscence, this article traces the idiosyncracies of the pythagorean philosophy: the refusal to put law in writing, the use of hieroglyphs, the dependence upon oracular judgment, the belief in multiple lives, askesis and akousmata, and places them at the root of what is most emblematically common law. Résumé : I contesti storici e culturali in cui si manifesta la scelta iconografica di Eracle in veste di musicista, dal tardo arcaismo in Grecia alla Roma di fine Repubblica : l'eroe musico si modifica da simbolo di sintesi tra potenza e saggezza per i Pitagorici a mezzo di promozione personale per uomini politici romani Foss, A.H. Neural correlates of the Pythagorean ratio rules Neuroreport. 2007, 18, 15, p 1521-1525 Abstract: Millennia ago Pythagoras noted a simple but remarkably powerful rule for the aesthetics of tone combinations: pairs of tonesintervals - with simple ratios such as an octave (ratio 2 : 1) or a fifth (ratio 3: 2) were pleasant sounding (consonant), whereas intervals with complex ratios such as the major seventh (ratio 243:128) were harsh (dissonant). These Pythagorean ratio rules are the building blocks of Western classical music; however, their neurophysiologic basis is not known. Using functional MRI we have found the neurophysiologic correlates of the ratio rules. In musicians, the inferior frontal gyrus, superior temporal gyrus, medial frontal gyrus, inferior parietal lobule and anterior cingulate respond with progressively more activation to perfect consonances, imperfect consonances and dissonances. In nonmusicians only the right inferior frontal gyrus follows this pattern. Granger, H. Heraclitus' quarrel with polymathy and historie Transactions and Proceeding of the American Philological Association. 2004, 134, 2, p 235261 Résumé : Heraclitus' attitude toward polymathy (fr. B 40 Diels-Kranz) and inquiry or historie (fr. B 129) is controversial, although most scholars believe that he was a practicing histor who thought that polymathy was a necessary, but not a sufficient, condition for « understanding ». Through a study of historie and polymathy as practiced by those whom Heraclitus attacks (Hesiod, Pythagoras, Xenophanes, Hecataeus), and by other practitioners of the 6th and 5th cents., it may be argued that the histores were dependent upon polymathy, and that since Heraclitus believed that polymathy is an impediment to understanding, he would not count himself among the polymaths and histores. Friedländer, P. El lenguaje poético de Empédocles Synthesis. 2005, 12, p 59-77 Résumé : Se comentan los procedimientos específicamente poéticos que empleó Empédocles en sus poemas filosóficos Peri phuseos y Katharmoi : el hexámetro dactílico, la metáfora, la aliteración, la personificación y alegoría, el símil, y la repetición Guardo, A. A. The 'Prenostica Pitagorice Consideracionis': a book of medieval destinies. Introductory study Studi Medievali. 2006, 47, 2, p 839-853 Gajda-Krynicka, J. Pitagorejski model ustroju doskonalego / <Le modèle pythagoricien du régime idéal> Roczniki humanistyczne. 2004, 52, 3, p 55-96 Ierodiakonou, K. Empedocles on colour and colour vision Oxford Studies in Ancient Philosophy. 2005, 29, p 1-37 Résumé : In « On nature » Empedocles holds that, when humans perceive with their eyes, they primarily see colors, which are effluences from the objects commensurate with the pores of the eyes. The color white is due to a large proportion of fiery particles emitted from a white object, black to a large proportion of watery particles. These particles are admitted to the eyes via pores that are commensurate with the repsective particle type. Gembillo, G. Analogy between the theorem of Pythagoras and the relations of uncertainty of Heisenberg World Futures. 2007, 63, 1, p 38-42. Goodrich, P. Druids and Common Lawyers: Notes on the Pythagoras Complex and Legal Education Law and Humanities. 2007, 1, 1. Abstract: The long haired Pythagoras is an unlikely figure after to whom to name a complex specific to common lawyers.

les deux péchés fondamentaux selon Empédocle, et ils excluent, après leur mort, ceux qui s'en rendent coupables de la patrie des « dieux bienheureux ». Le daimon a alors besoin de nouvelles incarnations pour se purifier et avoir accès aux immortels Ionescu, C. The Mythical Introduction of Recollection in the Meno (81A5-E2) Journal of Philosophical Research. 2006, 31, p 152-170 Abstract: This essay explores the relevance of Socrates' mythical introduction of recollection in the Meno. I argue that the passage at 81a5e2 addresses different levels of understanding, a superficial and a deeper one, corresponding to a literal and a metaphorical reading respectively. The major themes addressed in this passage -- the immortality of the soul, transmigration, rewards and punishments in the after-life, Hades, the kinship of all nature and anamnesis -- have distinct meanings depending on whether we approach them with a Platonic or a Orphico-Pythagorean eye. The literal understanding is appealing to Meno and is offered in reply to his challenge in order to persuade him to continue the investigation of virtue. It is, however, the deeper sense that Plato's Socrates intends for a more philosophically attuned audience. Lapini, W. Una glossa nascosta in Diog. Laert. 8.49 L'Antiquité classique. 2004, 73, p 217-218 Résumé : On the text of the epigram to the athlete Pythagoras, preserved in Diogenes and the Palatine Anthology (AP App. 3.16). In the reading of ms. D (Napoli, Bibl. Nazionale, III B 28) ho Krotonios eidogamou, only Krotonios is a genuine variant, while the meaningless eidogamou originated in a marginal gloss Lapini, W. Empedocle B 16, 2 D.-K. Elenchos. 2005, 26, 1, p 111-118 Résumé : Argues for the adoption of Degani's (=> APh 38, p. 85) conjecture *asbetos, now confirmed for Homer, Il. 17, 89 by the reading of PBerol. Inv. 16007 (1st cent. BC - 1st cent. AD, cf. => 69-02321), instead of aspetos Aion (itself a conjecture). The meaning would be that Aion is invulnerable and inextinguishable, rather than « immense ». Jourdan, F. Manger Dionysos : l'interprétation du mythe du démembrement par Plutarque a-telle été lue par les néo-Platoniciens ? Pallas. 2005, 67, p 153-174 Résumé : Plutarque est le premier témoin de l'épisode mythique de la dévoration de Dionysos par les Titans. Dans le réquisitoire qu'il dresse contre l'alimentation carnée, il interprète ce récit comme l'image du comportement irrationnel de notre âme qui mérite le châtiment. Parce que l'homme mange de la chair au quotidien, son âme, alors « digne des Titans », est punie par l'emprisonnement dans le corps. Cette exégèse, dont on a pensé qu'elle pouvait être empruntée à un courant pythagoricien de l'époque de Plutarque, demeure absolument originale dans le milieu platonicien. Plutarque a peut-être inventé, c'est-à-dire découvert, cet épisode mythique qu'il intègre au récit pour les besoins de son plaidoyer en faveur du végétarisme. Les néoplatoniciens n'y font pas écho. Il réapparaît dans deux contextes absolument différents : l'alchimie d'Olympiodore et la polémique chrétienne de Firmicus Maternus Leigh, M. A pun in Antiphanes (fr. 225 K-A = Ath. 60C-D) Classical Quarterly. 2004, 54, 1, p 278-283 Résumé : Antiphanes fr. 225 (Kassel-Austin), quoted by Athenaeus 60 C-D, is most likely from a dialogue between a morose rustic A and a cheerful chef B. A speaks lines 1-6 and B the reply at 7-8. B also speaks the first sentence at 9-10 and A answers with the second sentence at 10-11. A viable alternative hypothesis for 9-11 is that they are spoken by a third character ready to stand up for the Pythagoreans mocked in 7-8. The pun on thumon/thumon at 7-8 plays on the status of thumon as food of the poor and on the evidence that the wretched diet and unhappy life of A induces him to eat up his soul. Librán Moreno, M. El proceso por impiedad de Esquilo Habis. 2004, 35, p 39-56 Résumé : Las noticias de Heraclides Póntico (fr. 170 Wehrli), Ateneo (1, 39, 1-6) y Tzetzes (In Hes. Op. 414) relativas al supuesto juicio al que fue sometido Esquilo por revelar doctrinas de los misterios de Eleusis discrepan notablemente en los puntos fundamentales y no proceden de una fuente histórica. El testimonio de Aristóteles (EN 1111a, 6-11), en cambio, sí preserva fiablemente el recuerdo del juicio. Esquilo divulgó la relación materno- Kulig, K. « Dlatego ogarnieci wielka nikczemnoscia, nigdy nie uwolnicie serca od smutnego cierpienia » : empedoklejski grzech. / <“C'est pourquoi, possédés par une grande vilenie, vous ne vous libérerez jamais le cœur d'une souffrance triste” : le péché d'Empédocle> Roczniki humanistyczne. 2004, 52, 3, p 97-108 Résumé : Le crime de sang et le parjure sont

Mariani, L. La 'sandale d'empedocle' Europe - Revue litteraire mensuelle. 2007, 937, p 281-282 filial de Deméter y Ártemis en varios dramas siendo inconsciente - él nunca fue iniciado en estos misterios - de que revelaba parte de la doctrina eleusina. En su defensa, alegó que había adquirido el conocimiento de esta relación de una fuente no mistérica, a saber : ciertos tratados de inspiración órfico-pitagórica acerca de los misterios de Deméter Mascoli, P. Sulle opere perdute di Sidonio Apollinare. Annali della Facoltà di Lettere e Filosofia di Bari. 2004, 47, p 187-198. Analisi delle testimonianze relative ad alcune opere perdute : oltre a lettere, una traduzione della « Vita di Apollonio di Tiana » di Filostrato, una raccolta di brevi prefazi e l'intera produzione poetica giovanile. Lodato, N. The divine and the human (Empedocles) Cineforum. 2007, 47, 4, p 7-9 Loukas, M. The cardiovascular system in the pre-Hippocratic era International Journal of Cardiology. 2007, 120, 2, p 145-149 Abstract: Although Hippocrates has been traditionally recognized as the father of medicine and one of the major early writers regarding the cardiovascular system, very little is known of about the knowledge of the cardiovascular system in the pre-Hippocratic period. We reviewed the literature and examined available references regarding the cardiovascular system in the pre-Hippocratic era of the Chinese, Indians, Egyptians, and Ancient Greeks including Asclepios, Alcmaeon, Empedocles and Diogenes. All pre-Hippocratic civilizations attributed the illnesses and the structures of the human body to divine powers. Pre-Hippocratic medicine was largely based on religious beliefs and not in scientific observations. Interestingly, despite these erroneous methods, the pre-Hippocratics were able to identify pipes carrying air into the body and name the air carriers (arteries). Unfortunately, the arteries were not associated with blood but rather with air, however, this ancient,word still remains in use in our days. This paper reviews the evolution of thinking and discovery regarding the different aspects of the cardiovascular system in the preHippocratic era. Messina, G. Una nuova lettura di Empedocle 100 DK Giornale di metafisica. 2005, 27, 3 p 777-787 Résumé : A proposito della nuova interpretazione del pensiero scientifico di Empedocle proposta da L. Rossetti (=> 7501722), con particolare attenzione per il fr. 100 sulla respirazione, studiato anche alla luce delle critiche espresse in proposito da Aristotele, fonte del testo Minet, N. Du monocorde de Pythagore aux frettes de guitare Bulletin. 2007, 471, p 626 Moretti, G. Tolomeide di Cirene : musicologa dell'antichità Kleos. 2004, 9, p 123-152 Résumé : Presentazione, testo, traduzione e commento di tre frammenti dell'« Introduzione pitagorica alla musica » e di una relativa testimonianza Nekrasas, E. Philosophy and the 17th century scientific revolution Problemos. 2006, 70, p 96-104 Abstract: The paper deals with the issue of the impact of the 17th century scientific revolution upon the development of philosophy. The main focus is relation between science and philosophy and effects of the revolution on the interpretation of that relation. The author argues that the relation between metaphysics and science. has been transformed due to the replacement of the Aristotelian programme of the development of science by the Pythagorean one. The contraposition of aims, methods and problems characteristic of special science to those typical of metaphysics created preconditions for bringing forward the positivist schemes of the transformation of philosophy into one or another special science. The paper ends with the conclusion that science which already in the 17th century became an intellectual power excelling philosophy in significance and influence forced philosophy Macris, C. Becoming divine by imitating Pythagoras ? Metis. 2006, 4, p 297-329 Maddox, B. Blinded by science Discover. 2007, 28, 6, p 20-22 Abstract: The article focuses on the concept of beauty. Particular focus is given to how Dr. Stephen Marquardt, a plastic surgeon, uses the golden ratio in his work. The article reports on Marquardt's research on the golden ratio's relation to the ratios of the human face. Plato and Pythagoras and the Science of Beauty are referred to.

conception athénienne de polupragmosune et en rapport étroit avec la kalokagathia pythagoricienne, l'hesukhia vise l'intérêt public, mais se place en dehors de la politique des partis and philosophers to take a specific stance on it. This stance determines the spectrum of different ways of doing philosophy and their relation to each other. Some philosophers do not reflect the stance on science taken by them. But this stance always affects the choice of ways of doing philosophy. Polycarpou, C.N. Lycon's evaluation of the Pythagorean way of life Philosophia. 2004, 34, p 264-269 Résumé : Aperçu des différentes opinions sur l'identification de ce philosophe, auteur présumé d'un traité intitulé Peri Puthagorou <biou>, concernant les valeurs morales de la philosophie pythagoricienne Nucci, M. L'Empedocle di Strasburgo : la questione delle tre « theta » Elenchos. 2005, 26, 2, p 379-401 Résumé : Reviews scholarly opinions on the presence and significance of verbal forms in the first person plural in the so-called « Strasbourg Empedocles » (=> 70-01683) a(i)6 ; a(ii)17 ; c3 (= D.K. 20, 2), and the links between this question and that of the unity of Empedocles' poem, traditional vs. nontraditional interpretations of the Empedoclean cycle, etc. The general impression is one of interpretative anarchy Polycarpou, C.N. Eudoxean aesthetics Philosophia. 2005, 35, p 72-84 Résumé : La conception esthétique du Cnidien s'inscrit dans la continuité des théories pythagoriciennes sur le beau, qui résultent de combinaisons numériques dont les proportions constituent l'aspect manifeste. Eudoxe semble ainsi particulièrement attentif aux implications morales de la conception pythagoricenne d'alethes philokalia Osterreicher, H. Die Magie der drei. Drei Wünsche, drei Grazien und der Satz des Pythagoras Theorie und Praxis der Sozialpädagogik. 2007, 3, p 44-49. Poulle, B. D'Héra Lacinia à Fortuna Equestris (Tite-Live, 42, 3) : « emprunt » ou sacrilège ? Revue des études latines. 2004, 82, p 76-88 Résumé : Quand Q. Fulvius Flaccus (cos. 179) enleva les tuiles du temple d'Héra Lacinia pour recouvrir le temple de Fortuna Equestris, il n'avait pas l'intention de commettre un sacrilège mais proposait une « interpretatio Romana » du culte de Crotone, pour supplanter le souvenir d'Hannibal attaché au sanctuaire. L'épiclèse « Equestris » de cette Fortuna renvoie à une particularité d'Héra Lacinia, tandis que l'assimilation d'Héra à Fortuna n'est pas inattendue dans la tradition romaine et dans le contexte contemporain, compte tenu du rapport de ces divinités avec Hercule. Aux tuiles était attachée une légende, d'origine vraisemblablement pythagoricienne, qui explique la conduite de Q. Fulvius Flaccus Piro, P. Struttura e significato del silenzio nel rituale di iniziazione pitagorico : il silenzio come morte rituale Studia Patavina. 2005, 52, 1, p 127-148 Résumé : Alla luce della valutazione della setta pitagorica come alternativa mistica all'educazione politica e sociale proposta all'uomo greco dalla polis, la riflessione sulle posizioni della critica moderna sulla funzione del silenzio nei rituali d'iniziazione suggerisce che il silenzio rappresenti nello specifico quel momento strutturale del rito che precede la rinascita spirituale dell'adepto Pogorilovschi, I. A Comparative Approach in Philosophy, Zamolxes and Pythagoras (II) (in Romanian) Revista-de-Filosofie-(Romania). 2005, 52, 1-2, p 147-160 Abstract: "The Greek miracle of philosophy" shows a special interest (we would say: performant) for the Thracian scholar, Zamolxis. Searching for the explication elements of this important antique preoccupation, the author proposes a three-sided comparative analysis through wise the scholar Zamolxis is related to (I) Theales, (II) Pythagoras and (III) Socrates/Plato. Polycarpou, C.N. Ameinias' conception of hesukhia Philosophia. 2004, 34, p 257-263 Résumé : Diamétralement opposée à la Quarch, C. Der Abschied des Sokrates : die Bewegung der philosophischen « paideia » im « Phaidon » Ordia prima. 2004, 3, p 57-87 Résumé : En el « Fedón », Sócrates propone a sus interlocutores una nueva comprensión de la vida y del alma a partir de su interpretación, basada en la llamada « teoría de las formas », de la doctrina pitagórica tradicional acerca de la inmortalidad del alma. La creencia de Sócrates en la inmortalidad del alma es resultado de su propia « paideia » filosófica. La esencia real de su propio ser personal es el alma inmortal y cósmica que aparece también

that have been almost wholly removed from our gaze. A third possibility is that Pythagorean or Platonist interpreters may already have started to develop their exegeses of Homer, which could have served as a model for Philo and his predecessors. But here too we have little evidence for the kind of coherence that Philo achieved in his « Allegorical commentary » on Genesis. tratada en el « Timeo ». Cf. 75-04190 Restrepo, G. Mathematical Aspects of the Periodic Law. Foundations of Chemistry. 2007, 9, 2, p 189214 Abstract: We review different studies of the Periodic Law and the set of chemical elements from a mathematical point of view. This discussion covers the first attempts made in the 19th century up to the present day. Mathematics employed to study the periodic system includes number theory, information theory, order theory, set theory and topology. Each theory used shows that it is possible to provide the Periodic Law with a mathematical structure. We also show that it is possible to study the chemical elements taking advantage of their phenomenological properties, and that it is not always necessary to reduce the concept of chemical elements to the quantum atomic concept to be able to find interpretations for the Periodic Law. Finally, a connection is noted between the lengths of the periods of the Periodic Law and the philosophical Pythagorean doctrine. Russo, F. Genealogie numaiche e tradizioni pitagoriche Rivista di cultura classica e medioevale. 2005, 47, 2, p 265-290 Résumé : Si tenta di individuare l'ambito di produzione e di prima diffusione della notizia del discepolato pitagorico di Numa e dei legami tra le due città, Roma e Taranto, in relazione alla filosofia pitagorica ; l'analisi delle testimonianze letterarie, soprattutto della « Vita di Numa » di Plutarco, fa ritenere che la notizia del rapporto tra Numa e Pitagora sia nata in ambito romano Rutherford, J. Pythagoras, Byzantium and the Holiness of Beauty Irish Theological Quarterly. 2006, 71, p 302– 319 This essay explores the place of icons in the theology and worship of the Orthodox churches, through an examination of the doctrinal conflicts that formed Byzantine Christianity. It proceeds to outline the history of some principles of Pythagorean aesthetics, and to posit an explanation of how their use survived in the transmission of some Byzantine and Russian icons. Robiano, P. Lucien, un témoignage-clé sur Apollonios de Tyane Revue de philologie, de littérature et d'histoire anciennes. 2003, 77, 2, p 259-273 Résumé : Le témoignage du traité « Alexandre ou Le faux prophète » permet dans une certaine mesure de situer Apollonius de Tyane dans les conflits idéologiques du 1er et du 2e s. et d'appréhender sa personnalité à travers celle de son sectateur Alexandre d'Abonotique. La question se pose de savoir comment Celse, dédicataire de l'ouvrage de Lucien et probablement identique au polémiste antichrétien, a pu connaître Apollonius. Caractéristiques de l'école de celui-ci Sánchez, M.F.M. Historia de la robótica: de Arquitas de Tarento al robot Da Vinci (Parte I) Actas Urologicas Espanolas. 2007; 31, 2, p 6976 Historia de la robótica: de Arquitas de Tarento al Robot da Vinci. (Parte II) Actas Urologicas Espanolas. 2007, 31, 3, p 185-196 Abstract: Robotic surgery is the newst technologic option in urology. To understand how new robots work is interesting to know their history. The desire to design machines imitating humans continued for more than 4000 years. There are references to King-su Tse (clasic China) making up automaton at 500 a. C. Archytas of Tarentum (at around 400 a.C.) is considered the father of mechanical engineering, and one of the occidental robotics classic referents. Heron of Alexandria, HsiehFec, Al-Jazari, Roger Bacon, Juanelo Turriano, Leonardo da Vinci, Vaucanson o von Kempelen were robot inventors in the middle Runia, D.T. Etymology as an allegorical technique in Philo of Alexandria The Studia Philonica Annual. 2004, 16, p 101121 Résumé : The extent, the systematic nature, and the coherence of Philo's commentary on the etymology of Hebrew names are not paralleled in Greek allegorical interpretations, yet much of the ethical allegory that Philo reads into his names is influenced by Stoic moral philosophy. It may be that Jewish exegetes, including Philo, developed an ethical and spiritual allegorical system, including extensive use of etymology, that was without parallel in its time. If they achieved this of their own accord, it must have been astonishing. An alternative is that they followed Stoic models

introdotta la figura di Pitagora e illustrata la dottrina della reincarnazione : la riflessione filosofica adombra una dichiarazione di poetica, per cui l'immortalità consiste nella metamorfosi in voce e poesia age, renaissance and classicism. At the XIXth century, automaton production underwent a peak and all engineering branches suffered a great development. At 1942 Asimov published the three robotics laws, based on mechanics, electronics and informatics advances. At XXth century robots able to do very complex self governing works were developed, like da Vinci Surgical System (Intuitive Surgical Inc, Sunnyvale, CA, USA), a very sophisticated robot to assist surgeons. Svenbro, J. Voir en voyant : la perception visuelle chez Empédocle Métis. 2004, 2, p 47-70 Résumé : À partir de l'expression bleponta ou blepein, étude de la théorie de la perception visuelle chez Empédocle, telle que présentée par Aristote (De sensu et sensibilis 437b438a). Deux façons de rendre compte de la vision semblent s'opposer : d'un côté, l'œil émettrait de la lumière vers les objets, tel une lanterne dans la nuit ; de l'autre, il recevrait passivement les effluves (aporrhoai) des objets vus. On peut expliquer le rapport entre ces deux mouvements, en apparence contradictoires, en suggérant que le premier se réfère à l'attention dirigée vers les objets. Ni l'un ni l'autre ne saurait à lui seul constituer la vision qui, pour Empédocle, nécessite une alternance théorisée dans le fr. 17, 1-2 (= 1617) Diels-Kranz Schmitz-Emans, M. Metamorphose und Metempsychose : zwei konkurrierende Modelle von Verwandlung im Spiegel der Gegenwartsliteratur Arcadia. 2005, 40, 2, p 390-413 Résumé : Metamorphosis and metempsychosis, as taught by Pythagoras, already appear in Ovid (Met. 15, 16-478) as two at least potentially conflicting concepts of transformation. Schrader, R.J. The inharmonious choristers and blacksmiths of MS Arundel 292 Studies in Philology. 2007, 104, 1, p 1-14 The inharmonious Argues that the Complaint against Blacksmiths was intended in context to be an ironic compliment to the Choristers' Lament, and that it satirises Pythagorean musical theory choristers and blacksmiths of MS Arundel 292 Szumyn, K. The barbarian wisdom of the theoi andres : a study of the relationship between spatial marginality and social alterity Ancient History. 2004, 34, 1, p 10-21 Résumé : Herodotus 1, 30 associates the possession of wisdom (sophies) and knowledge (philosopheon) with one who has extensively travelled (planes) to foreign lands. The Greek philosopher's visit to foreign countries was a doxographical and biographical topos specifically associated with the attainment of wisdom. The philosophical and religious wisdom attained by such travellers was essentially « barbarian ». The geographical marginality of the wise man is particularly evident in the Neoplatonic tradition of late antiquity ; however, the concept of the association between the sage and barbarian wisdom was well established even in early Greek thought. The figure of Pythagoras provides a paradigm (e.g., Herodotus 2, 81 ; Porphyry, VP 6-11). Seaford, R. Mystic light in Aeschylus' « Bassarai » Classical Quarterly. 2005, 55, 2, p 602-606 Résumé : Aeschylus' « Bassarai » is described in Eratosthenes, Cat. 24, edited by M. L. West (=> 61-00068). On the basis of West's conclusions, the theme of Orpheus rejecting Dionysus for the sun (identified with Apollo) can be illuminated. Orpheus as author of mystic discourse was claimed by groups who were imagined as in opposition : adherents of Dionysus and Pythagorean adherents of Apollo. If the third play of the trilogy, the « Neaniskoi », concerned the reconciliation of Apollo by the establishment of cult, then the trilogy resembled the « Oresteia » in moving from victory to vengeance and finally to reconciliation. Thivel, A. Eryximaque et le principe des contraires Cuadernos de filología clásica. Estudios griegos e indoeuropeos. 2004, 14, p 35-44 Résumé : Los comentaristas han interpretado de modo diverso el discurso de Erixímaco sobre las relaciones entre el amor y la medicina (Pl., Smp. 185e-188e). Como este discurso presenta, con respecto a la medicina, una cosmología entera, las ideas en él Skarsouli, P. Studies on the thinking and language of Empedocles. Revue Philosophique de Louvain. 2007, 105, 1-2, p 162-168 Stucchi, S. Pitagora e l'ultima metamorfosi di Ovidio Sileno. 2005, 31, 1-2, p 159-184 Résumé : Nel 15° libro delle « Metamorfosi » è

New Ideas in Psychology. 2006, 24, 3, p 275281 Abstract: The author addresses three commentaries to his earlier article "On the possibility of contextual-quantitative inquiry." In response to these commentaries, the author identifies some examples of contextualquantitative inquiry in use, questions the necessity of a link between numeric data and Pythagoreanism, and argues that not all methodological possibilities can be entertained at once in coherent research. Finally, the author notes that this argument regarding numeric forms of inquiry in contextualinterpretive research attempts to avoid the extremes of uncritical methodological inclusiveness on the one hand and overly narrow methodological exclusiveness on the other. expuestas se han comparado con las de varios pensadores asociados al pitagorismo. Erixímaco critica el principio de los opuestos de Heráclito, asumiendo una postura en favor del principio de los semejantes. En el pensamiento de Platón, por otra parte, se advierte una importancia progresiva del principio de los semejantes Torelli, M. La « Tanella Angori », i « Cusu » e la « Tabula Cortonensis » Rendiconti della Pontificia Accademia di Archeologia. 2004-2005, 77, p 163-187l. Résumé : Studio sulla tomba monumentale di Cortona del 2° sec. a.C. nota come « Tanella Angori » (in relazione alla gemella « Tanella di Pitagora »), di cui si sono condotti una nuova esplorazione e un restauro. Pubblicazione di un documento epigrafico in essa rinvenuto, che qualifica il titolare della tomba come un membro della famiglia dei Cusu. Analisi della situazione prosopografica e della storia gentilizia dei Cusu, con integrazioni di notizie offerte in merito dalla « Tabula Cortonensis » Zaborowski, R. L'affectivité dans les fragments des présocratiques : « thymos » et « phren ». Parnassos. 2005, 47, p 5-24 Examine 12 occurrences de thumos et 18 de phren dans les fragments des présocratiques. Les deux termes n'apparaissent pas ensemble dans le même contexte. Ils désignent deux aspects complémentaires de l'affectivité. Williamson, K. From heavenly harmony to eloquent silence: representations of world order from Dryden to Shelley Review of English Studies. 2004, 55, 221, p 527-544 Abstract: Ideas and images of harmony were commonplace in seventeenth- and eighteenth-century descriptions of the system of the universe. In particular, the Pythagorean concept of the music of the spheres, which was based on Ptolemaic cosmology, survived the Copernican revolution and continued to be used by poets to represent the beauty of the planetary system designed by God and revealed by Newton. It has been argued that the persistence of such ideas and images contradicts the view that the rise of new science caused a breakdown in metaphysical beliefs. Poets in the Augustan period, it is claimed, adjusted to the challenge by assimilating Newtonian science to traditional principles, and continued to use the traditional musical metaphors for world harmony. This article contends that use of such metaphors indicates rather the strain of adjusting poetic language to the new metaphysics. They are employed for rhetorical purposes in a struggle to conserve the spiritual and aesthetic values invested in the older classical and Christian world-view. The concept of `silent harmony' evolved as a means of retaining the potent appeal of the music of the spheres even while acknowledging its fictionality. Yanchar, S.C. Beyond the qualitativequantitative divide: How to proceed? Zawadzki, C. De animi doctrina in « Somnio Scipionis » cum Platonis philosophia comparata. Vox Latina. 2004, 40, p 510-522. Das « Somnium Scipionis » stellt trotz Berührungen mit Platons Gedankenwelt eine eigene Erfindung Ciceros dar, da die hier präsentierte Vorstellung von der Unsterblichkeit der Seele spezifisch römischem Denken dadurch verpflichtet ist, dass das Weiterleben nach dem Tod nicht auf das Individuum generell bezogen wird, sondern speziell auf diejenigen, die sich um das Gemeinwesen verdient gemacht haben. Zawadzki, T. Rousseau and Pythagoras and their Olympic Connection Journal of Olympic History. 2006, 14, 1, p 5053 Abstract: In this article the author discusses how Pythagoras of Samos was connected to the Olympic Games. The article also cites references to the Olympic Games in the works of the Roman orator Marcus Tullius Cicero, and the philosophers Michel de Montaigne and Jean-Jacques Rousseau. Zoumpos, A. I ennoia tis « symmetrias » en ti didaskalia tou Empedokleous : kai kritikai paratiriseis eis apospasmata tou Irakleitou

Platon. 2003, 53, p 74-84 Résumé : Notes critiques aux fr. 98, 119, 78 et 108 DK Zoumpos, A.N. Varia Philosophia. 2005 35, p 205-210 Résumé : 1) La notion de symmétrie chez Empédocle. 2) Étude des fragments 119 et 78 DK d'Héraclite. 3) L'héritage de Zénon de Kition chez Anselme de Cantorbéry Internet sites Amick, C. http://ocw.mit.edu/NR/rdonlyres/Music-and-Theater-Arts/21M-220Spring2007/Assignments/paper1_amick.pdf The influence of Greek musical thought on early Western musical theory 03/13/2007 21m.220 – Early Music. The influence of Greek musical thought on early Western musical theory Bartlett, R. http://adt.otago.ac.nz/public/adt-NZDU20060823.144633/ The origins and development of acoustic science in ancient Greece Chase, S. http://www.musicofthespheres.org/Whatismots.htm The Music of the Spheres Society - Chamber Music, Philosophy and Science James B. Hopkins http://harmonixhealing.com/ As a result of independent research on the life and teachings of Pythagoras, Dr. James B. Hopkins was inspired to commission a series of unique musical instruments for healing purposes. Pythagoras was credited as being the first person to prescribe harmonic frequencies and music to treat human conditions. He invented instruments and with the use of sound and vibration he was able to bring an individual’s attention to the awareness of their Divine Nature in order to facilitate the healing process. Paul, R. http://www.freemasons-freemasonry.com/freemasonry_pythagoras.html PYTHAGORAS by W.Bro. Ronald Paul Ng DSGD (DGLEA), DGOrg (DGChapEA), PPGDC (ASO, GLNF) October 19, 2007 As Freemasons, we are constantly being urged to study the Seven Liberal Arts and Sciences... Picot, J.C. http://empedocles.acragas.googlepages.com/home Dernière mise à jour : 18/11/2007. Le but de la présente page web est de faire connaître des informations et textes concernant Empédocle. Spiegelberg, S. http://musicalperceptions.blogspot.com/2007/10/pythagoras-revisited.html Musical Perceptions Perceptions about music, perceptions that affect music, perceptions colored by music, perceptions expressed by music.