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Theory of Forms

Theory of Forms
Plato's theory of Forms or theory of Ideas[1][2][3] asserts that non-material abstract (but substantial) forms (or ideas), and not the material world of change known to us through sensation, possess the highest and most fundamental kind of reality.[4] When used in this sense, the word form or idea is often capitalized.[5] Plato speaks of these entities only through the characters (primarily Socrates) of his dialogues who sometimes suggest that these Forms are the only true objects of study that can provide us with genuine knowledge; thus even apart from the very controversial status of the theory, Plato's own views are much in doubt.[6] Plato spoke of Forms in formulating a possible solution to the problem of universals. Forms[edit] The Greek concept of form precedes the attested language and is represented by a number of words mainly having to do with vision: the sight or appearance of a thing. A Form is aspatial (transcendent to space) and atemporal (transcendent to time). Meno Phaedo Related:  midterm

Fertile Crescent The Fertile Crescent at maximum defined extent, with the names of ancient civilizations found there. The Fertile Crescent is a crescent-shaped region containing the comparatively moist and fertile land of otherwise arid and semi-arid Western Asia, and the Nile Valley and Nile Delta of northeast Africa. The term was popularized by University of Chicago archaeologist James Henry Breasted. In current usage, all definitions of the Fertile Crescent include Mesopotamia, the land in and around the Tigris and Euphrates rivers. The region is often called the cradle of civilization; it saw the development of many of the earliest human civilizations. Terminology[edit] The term "Fertile Crescent" was popularized by University of Chicago archaeologist James Henry Breasted, beginning with his high school textbooks Outlines of European History in 1914 and Ancient Times, A History of the Early World in 1916.[4] Breasted's 1916 textbook description of the Fertile Crescent:[4] Languages[edit] History[edit]

ANGEL NUMBER 444 Number 4 resonates with the vibrations of the Archangels, practicality and responsibility, productivity, illumination and initiation, building solid foundations, stability and ability, honesty and inner-wisdom, determination and endurance, hard work and progress. Number 4 also represents our passion and drive and encourages us to work harmoniously yet diligently to achieve our goals and aspirations. Number 4 is also the number that represents the four elements of Air, Fire, Water and Earth, and the four sacred directions, North, South, East and West. With three 4’s appearing, the influences and energies of the number 4 are magnified and enhanced. Angel Number 444 asks that you pay attention to your intuition and inner-wisdom as your connection with your angels and the angelic realm is very strong at this time. Number 444 relates to number 3 (4+4+4=12, 1+2=3) and Angel Number 3.

Apology (Plato) Except for two brief exchanges with Meletus (at 24d-25d and 26b-27d), where the monologue becomes a dialogue, the text is written in the first person from Socrates' point of view, as though it were Socrates' actual speech at the trial. During the course of the speech, Socrates twice mentions Plato as being present (at 34a and 38b). There is, however, no real way of knowing how closely Socrates' words in the Apology match those of Socrates at the actual trial, even if it was Plato's intention to be accurate in this respect. One contemporary criticism of Plato's Apology is perhaps implied by the opening paragraphs of Xenophon's Apology, assuming that the former antedated the latter; Xenophon remarks that previous writers had failed to make clear the reason for Socrates' boastful talk (megalēgoria) in the face of the death penalty. Xenophon's account disagrees in some other respects with the details of Plato's Apology, but he nowhere explicitly claims it to be inaccurate.[citation needed]

Phyllotaxis In botany, phyllotaxis or phyllotaxy is the arrangement of leaves on a plant stem (from Ancient Greek phýllon "leaf" and táxis "arrangement").[1] Phyllotactic spirals form a distinctive class of patterns in nature. Pattern structure[edit] Opposite leaf pattern Whorled leaf pattern Two different examples of the alternate (spiral) leaf pattern Brabejum stellatifolium - new growth, showing whorls separated by long internodes. With an alternate (spiral) pattern, each leaf arises at a different point (node) on the stem. Distichous phyllotaxis, also called "two-ranked leaf arrangement" is a special case of either opposite or alternate leaf arrangement where the leaves on a stem are arranged in two vertical columns on opposite sides of the stem. Distichous leaf arrangement in Clivia Aloe plicatilis showing distichous phyllotaxis Boophane disticha is named for its phyllotaxis In an opposite pattern, if successive leaf pairs are perpendicular, this is called decussate. Repeating spiral[edit] Two primordia

Creon In Sophocles[edit] Oedipus the King[edit] In Oedipus the King, Creon is a brother of queen Jocasta, the wife of King Laius as well as Oedipus. Laius, a previous king of Thebes, had given the rule to Creon while he went to consult the oracle at Delphi. Antigone[edit] In Antigone, Creon is the ruler of Thebes. The Thebans won the war, but both sons of Oedipus were killed, leaving Creon as ruler once more, serving as regent for Laodamas, the son of Eteocles. Character traits[edit] Creon is pitted against Antigone who holds up the will of the gods and the honor of her family above all else, and thus he appears to be against these values. Discrepancies[edit] The Creon of Oedipus the King is in some ways different and in some ways similar to the Creon of Antigone. Some explanation for these discrepancies in personality may be drawn from his characterization in the third of the Oedipus plays by Sophocles, Oedipus at Colonus. Other representations[edit] References[edit] Jump up ^ MacKay, L.A.

Fibonacci - Tesseract - Torus - Eye of Providence - Fish of Jesus - Cross - Flower of Life - Star of David - Lattice - Scalar - Sphere - Vesica Piscis‎ - Ying Yang - Mandala - Duality - Opposing Vortex...ETC * Please be patient as this is a continuing work in progress. Until a proper manuscript can be written, the information provided may seem superfluous. I assure you it is not, and it directly relates to Mesopotamia, specifically the Sumerian Number System leading into the cuneiform writing style that to this day has not been properly deciphered or interpreted. (My conclusion is they did NOT use a Base 60 number system. Base 60 is a resonant number system of the Extended Fibonacci Tables as one of the foundations, like a central axis, is the number 12 squared, or 144. They did not count knuckles to arrive at the Base 60 number system. I've decided to release my findings. The reasoning behind this thought comes from the Fibonacci Sequence, and the fact that the sequence that he wrote about in Liber Abaci was not his creation or his own personal discovery, but was an example of the Hindu-Arabic numeral system. How does that relate to what I found? The universe is simple. sixscent@gmail.com

Peloponnesian War The Peloponnesian War (431–404 BC) was an ancient Greek war fought by Athens and its empire against the Peloponnesian League led by Sparta. Historians have traditionally divided the war into three phases. In the first phase, the Archidamian War, Sparta launched repeated invasions of Attica, while Athens took advantage of its naval supremacy to raid the coast of the Peloponnese attempting to suppress signs of unrest in its empire. This period of the war was concluded in 421 BC, with the signing of the Peace of Nicias. The Peloponnesian War reshaped the ancient Greek world. Greek warfare, meanwhile, originally a limited and formalized form of conflict, was transformed into an all-out struggle between city-states, complete with atrocities on a large scale. Prelude As the preeminent Athenian historian, Thucydides, wrote in his influential History of the Peloponnesian War, "The growth of the power of Athens, and the alarm which this inspired in Lacedaemon, made war inevitable Peace of Nicias

Implosion Group - Dan Winter's Fractal Physics + Bliss Science..Sacred Geometry&Physics Consciousness Civilization Ancient Egypt is a canonical example of an early culture considered a civilization. Civilization or civilisation (in British English) generally refers to state polities which combine these basic institutions, having one or more of each: a ceremonial centre (a formal gathering place for social and cultural activities), a system of writing, and a city. The term is used to contrast with other types of communities including hunter-gatherers, nomadic pastoralists and tribal villages. Civilizations have more densely populated settlements divided into social classes with a ruling elite and subordinate urban and rural populations, which, by the division of labour, engage in intensive agriculture, mining, small-scale manufacture and trade. Civilization concentrates power, extending human control over both nature, and over other human beings.[1] Towards the end of the Neolithic period, various Bronze Age civilizations began to rise in various "cradles" from around 3300 BCE. Characteristics[edit]

The Bridges Organization - The Bridges Organization: art and mathematics The Republic (Plato) Three interpretations of the Republic are presented; they are not exhaustive in their treatments of the work, but are examples of contemporary interpretation. In his A History of Western Philosophy (1945), Bertrand Russell identifies three parts to the Republic:[7] Books I–V: the eutopia portraying the ideal community and the education of the Guardians, parting from attempting to define justice;Books VI–VII: define “philosopher”, since philosophers are the ideal rulers of such a community;Books VIII–X: discuss the pros and cons of various practical forms of government. Francis Cornford, Kurt Hildebrandt (de), and Eric Voegelin contributed to an establishment of sub-divisions marked with special formulae in Greek: Prologue I.1. 327a—328b. I.2—I.5. 328b—331d. I.6—1.9. 331e—336a. I.10—1.24. 336b—354c. Introduction II.1—II.10. 357a—369b. Part I: Genesis and Order of the Polis II.11—II.16. 369b—376e. II.16—III.18. 376e—412b. III.19—IV.5. 412b—427c. IV.6—IV.19. 427c—445e. V.1—V.16. 449a—471c. P.

Non-Euclidean geometry Behavior of lines with a common perpendicular in each of the three types of geometry In mathematics, non-Euclidean geometry consists of two geometries based on axioms closely related to those specifying Euclidean geometry. As Euclidean geometry lies at the intersection of metric geometry and affine geometry, non-Euclidean geometry arises when either the metric requirement is relaxed, or the parallel postulate is set aside. In the latter case one obtains hyperbolic geometry and elliptic geometry, the traditional non-Euclidean geometries. When the metric requirement is relaxed, then there are affine planes associated with the planar algebras which give rise to kinematic geometries that have also been called non-Euclidean geometry. Another way to describe the differences between these geometries is to consider two straight lines indefinitely extended in a two-dimensional plane that are both perpendicular to a third line: History[edit] Early history[edit] Terminology[edit]

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