Apeiron

Abstract Anaximenes famously taught that the sun and other ‘stars’ do not move under the flat earth but around it and explained the night thereby. What he had in mind remains conjectural; the testifying fragments are ambiguous and apparently contradictory. The past 200-odd years have seen a plethora of dissenting interpretations. The bulk of these are here categorised into three groups: that the sun circles at a fixed height above sea level; that it follows the familiar inclined path by day and clings to the northern horizon by night; and that it revolves in a circular orbit inclined relative to the earth. The first two scenarios are repudiated, while the third is fortified with several suggestions. It is argued that Anaximenes’ terms for ‘above’, ‘below’ and ‘around’ did not differentiate the altitudes of celestial bodies relative to the horizon, but the sizes of their orbits – as indicated by their projections on the earth’s plane. The point would have been that bodies in space are far enough from the earth to stay away from anyone’s zenith or nadir – perhaps with exceptions, following pseudo-Plutarch. This approach reconciles the variant readings in the fragments and obviates the need for emendations. The sun would still move through the north at night, but in an arc below the horizon – not horizontally over the Ocean or behind mountains, as some had it. Thus, Anaximenes would have enhanced Anaximander’s discovery that space facilitates inclined circular orbits by surrounding the earth on all sides. Awareness of the far-northern midnight twilight and the aurora borealis may have fed into all of these worldviews, the former legitimately and the latter fallaciously.

Marinus Anthony van der Sluijs

Something New Under the Sun in Anaximenes’ Astronomy?

阿那克西曼德天文学中的新发现？

Abstract This article presents a new account of the Stoic theory of case. It argues that cases belong to the Stoic class of lekta and that they play a twofold semantic role. Firstly, they relate words to the world in a process akin to reference. Secondly, they encode syntactic information which captures structural elements of the world, contributing to language’s ability to represent reality and its structure by enabling it to capture both objects and the ways in which these objects relate to each other.

Marion Durand

The Stoic Theory of Case

斯多葛学派的格理论

Abstract Plato’s theory of recollection is classically treated as an account of “concept-acquisition” or “concept-possession,” explaining how the mind is able to employ general concepts, despite the senses only perceiving particulars. Against this, recent scholars (esp. Dominic Scott) have argued that recollection is not necessary for ordinary reasoning. Recollection is not about ordinary concepts that humans use; rather, recollection is a rare, prototypically philosophic affair that is satisfied by becoming aware of Forms or principles associated with them, which most people never experience. On this view, most people do not recollect. A third position accepts both views: there are two types of recollection in Plato, one concerned with ordinary cognition, and one concerned with philosophical awareness of the Forms. This paper argues for the narrow reading, focusing on the Phaedrus .

Douglas A. Shepardson

The Many Do Not Recollect: The Nature and Scope of Recollection in Plato’s <i>Phaedrus</i>

许多人未曾回忆：柏拉图《斐德罗篇》中回忆的本质与范围

RESUMO O presente trabalho tem como objetivo propiciar uma visão do papel que o museu possui e a função que este exerce no ofício do historiador. Pretendemos ainda, ampliar a visão geral que se possui em relação a preservação da memória nos museus e o cabedal de fontes gerais que este abriga em seu acervo. Compreender que a cultura é diversa e que o ofício do historiador é de preservar estas referidas culturas, o artigo apresenta a visão de teóricos que defendem ideias como a cultura, o museu, as fontes, o historiador. Os teóricos abordados em peso foram: CÂNDIDO (2009), CARLAN (2010), KOPTCKE (2010), ROSE (2004), ROSENSTONE (2010) SPRY-LEVERTON (2004), VILLELA(1995), XAVIER (2009). A cultura sensibiliza os demais, não por ser diferente, mas por possuir o mecanismo de linguagem que usa por meio de suas produções e, faz assim que sua mensagem chegue até outro humano que é similar a ele. Cumpre, pois, a função de demostrar ou até lembrar que o homem é humano. Cumpre ele, pois, historiador, a mesma função da cultura presente nos museus – humanizar os indivíduos. Palavras-chave: Museu; Fontes Históricas; Historiador.

ÉRICSON FABRÍCIO

O MUSEU COMO FONTE DE PESQUISA E PRODUÇÃO HISTORIOGRÁFICA THE MUSEUM AS A SOURCE OF RESEARCH AND HISTORIOGRAPHIC PRODUCTION

博物馆作为研究与历史编纂生产的源泉

Abstract Aristotle offers apparently inconsistent explanations for paronymous expressions derived from matter: on the received picture , derived from Metaphysics Θ.7, such expressions are used in all and only cases of substantial change, because predicating the matter directly of a substance would be false; on the error picture , derived from Metaphysics Z.7, the same expressions are used in all and only cases of change from an unclear and nameless privation, because ordinary language users conflate such privations with matter. I propose a resolution: the received picture explains why the usage is fitting , but the error picture explains how the usage originated .

Landon Hobbs

Aristotle on Materiate Paronymy: Concerning an Apparent Inconsistency in Aristotle’s <i>Metaphysics</i>

亚里士多德论物质性派生词：关于亚里士多德《形而上学》中一个明显的矛盾

Abstract The Stoic theory of movement has never been the object of a deep investigation despite the considerable number of sources in Neoplatonist commentators. This paper explores for the first time the Stoic notion of ἐνέργεια, which plays a fundamental role in the Stoic conception of movement and generally in the characterization of interaction between bodies. I will show that the Stoics identified movement and activity, so that everything that is active is necessarily moved. This implies that the Stoics merely characterized ἐνέργεια in a dynamic or kinetic sense, namely by connecting it with movement. In order to prove the coherence of this philosophical position to the Stoic doctrine, I will display the compatibility of Neoplatonists’ reports with other sources. Accordingly, I will claim that the Stoics conceived this peculiar sense of ἐνέργεια in reaction to Aristotle, who clearly distinguished between ἐνέργεια and κίνησις in his physical theory.

Publication Information	Publisher: Walter de Gruyter GmbH，Publishing cycle: ，Journal Type: journal，Open Access Journals: No
Basic data	Year of publication: 2019，Proportion of original research papers: 100.00%，Self Citation Rate:25.00%， Gold OA Rate: 10.71%

Apeiron

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Something New Under the Sun in Anaximenes’ Astronomy?

The Stoic Theory of Case

The Many Do Not Recollect: The Nature and Scope of Recollection in Plato’s Phaedrus

O MUSEU COMO FONTE DE PESQUISA E PRODUÇÃO HISTORIOGRÁFICA THE MUSEUM AS A SOURCE OF RESEARCH AND HISTORIOGRAPHIC PRODUCTION

Aristotle on Materiate Paronymy: Concerning an Apparent Inconsistency in Aristotle’s Metaphysics

Something New Under the Sun in Anaximenes’ Astronomy?

The Stoic Theory of Case

The Many Do Not Recollect: The Nature and Scope of Recollection in Plato’s Phaedrus

Aristotle on Materiate Paronymy: Concerning an Apparent Inconsistency in Aristotle’s Metaphysics

Aristotle and the Stoics on the Notion of ἐνέργεια

Abbreviation
Journal Impact	0.24

ISSN	0003-6390, 2156-7093
h-index	7