By O. Neugebauer, H. B. Van Hoesen
What we all know approximately Greek astronomy is ruled by way of Ptolemy s Almagest (written c. one hundred forty A.D.) & heavily similar works like Theon s convenient Tables (end of 4th C.) yet now we have basically little or no details. concerning the perform of computing the positions of solar, moon, & planets in the course of any interval of antiquity. Now, the Greek horoscopes can be found for research as a bunch that could be anticipated to mirror the present concepts of Greek astronomy. approximately 60 horoscopes from the 1st five centuries of our period were released on account that younger (1828) & Champollion-Figeac (1840) within the papyrological literature, which includes 18,000 texts. This vol. comprises all horoscopes from this generally scattered fabric & a number of unpublished items. Illustrations.
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Extra info for Greek Horoscopes (Memoirs of the American Philosophical Society, 48)
This really amounts to the same thing, since ideal states exist in things themselves, and the system of truth and reality (which here are one and the same thing) is still pre-existent and external to us. Thus truth, in all dogmatic conceptions, can be no more than the transcription of an external reality. Since this truth exists outside individual minds, it is impersonal. It does not express man, and is not attached to him. Consequently, it is ready-made. It 'holds or obtains', says James, 30 it imposes itself on us absolutely.
We shall discuss pragmatism as a theory of the universe only in so far as is necessary to under§tand it as a theory of truth. In this connection, the method has been indicated by James himself. The strength of pragmatism, he says in The Meaning of Truth (pp. 57-9), is the failure of earlier theories, and in particular the inadequacy of rationalism, which has led us to seek a different understanding of truth. Unfortunately, James's discussion of rationalism is for most of the time mixed up with the exposition of his own idea of truth.
38 It is worth noting that this period in Durkheim's life coincided with the introduction of James to a French readership (1879-82), although we have no direct evidence of Durkheim's familiarity with James during these years. The first reference to James which we find in Durkheim's work is a detailed discussion of his Principles of Psychology in an article entitled, 'Individual and collective representations' of 1898. 39 This article can be regarded as something of a turning-point in Durkheim's work, depicting as it does a shift from a central interest in the conscience collective of the Division of Labour to a concern for representations collectives.
Greek Horoscopes (Memoirs of the American Philosophical Society, 48) by O. Neugebauer, H. B. Van Hoesen