PLato said,"Look to the perfection of the heavens for truth," while Aristotle said "look around you at what is, if you would know the truth" To Remember: Eskesthai
Showing posts with label Atlantis. Show all posts
Showing posts with label Atlantis. Show all posts
Tuesday, February 18, 2014
Friday, January 31, 2014
Atlantis?
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Atlantis and Plato Seamounts 33 28'N, 29 39'W
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Plato's TIMAEUS :Atlantis against Athens;Many great and wonderful deeds are recorded of your state in our histories. But one of them exceeds all the rest in greatness and valour. For these histories tell of a mighty power which unprovoked made an expedition against the whole of Europe and Asia, and to which your city put an end. This power came forth out of the Atlantic Ocean, for in those days the Atlantic was navigable; and there was an island situated in front of the straits which are by you called the Pillars of Heracles; the island was larger than Libya and Asia put together, and was the way to other islands, and from these you might pass to the whole of the opposite continent which surrounded the true ocean; for this sea which is within the Straits of Heracles is only a harbour, having a narrow entrance, but that other is a real sea, and the surrounding land may be most truly called a boundless continent. Now in this island of Atlantis there was a great and wonderful empire which had rule over the whole island and several others, and over parts of the continent, and, furthermore, the men of Atlantis had subjected the parts of Libya within the columns of Heracles as far as Egypt, and of Europe as far as Tyrrhenia. This vast power, gathered into one, endeavoured to subdue at a blow our country and yours and the whole of the region within the straits; and then, Solon, your country shone forth, in the excellence of her virtue and strength, among all mankind. She was pre-eminent in courage and military skill, and was the leader of the Hellenes. And when the rest fell off from her, being compelled to stand alone, after having undergone the very extremity of danger, she defeated and triumphed over the invaders, and preserved from slavery those who were not yet subjugated, and generously liberated all the rest of us who dwell within the pillars. But afterwards there occurred violent earthquakes and floods; and in a single day and night of misfortune all your warlike men in a body sank into the earth, and the island of Atlantis in like manner disappeared in the depths of the sea. For which reason the sea in those parts is impassable and impenetrable, because there is a shoal of mud in the way; and this was caused by the subsidence of the island.
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So you have google earth and your looking at a specific location, "Atlantis and Plato Seamounts 33 28'N, 29 39'W". Now if you look closely from above, there is a long fracture down the center of the Atlantic, but what is interesting, now that your looking at this expanse of water, is having the question in mind, what would happen if lets say the bottom dropped just below the azores and Pico, that waves would wash over a plain and leave indication, that such a drop is recorded in the terrain?If the water was going in one direction, what would that terrain look like as the water swept over it?
What do dunes look like if the winds flow over them, the dunes would point in which direction?
It is interesting that as you get closer to the surface of the ocean, the water now indicates movement and motion.
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See Also:
- Sarah Parcak: Archeology from space and more
- Comparison of different translations of Plato's Atlantis by Benjamin Jowett, R.G. Bury and Sir Desmond Lee
Monday, September 06, 2010
Utopia
Utopia (pronounced /juːˈtoʊpiə/) is a name for an ideal community or society possessing a seemingly perfect socio-politico-legal system.[1] The word was invented by Sir Thomas More for his 1516 book Utopia, describing a fictional island in the Atlantic Ocean. The term has been used to describe both intentional communities that attempted to create an ideal society, and fictional societies portrayed in literature. It has spawned other concepts, most prominently dystopia.
Woodcut by Ambrosius Holbein for a 1518 edition of Utopia. The lower left-hand corner shows the traveler Raphael Hythlodaeus, describing the island.
The word comes from the Greek: οὐ, "not", and τόπος, "place", indicating that More was utilizing the concept as allegory and did not consider such an ideal place to be realistically possible. The English homophone Eutopia, derived from the Greek εὖ, "good" or "well", and τόπος, "place", signifies a double meaning.It got my historical dithers up so as to pin down points of views that may have inspired cultures to look for new lands beyond the realms of thought each society was used too, and "hoped for" in some better form.
Utopia (book)
Utopia (in full: Libellus vere aureus, nec minus salutaris quam festivus, de optimo rei publicae statu deque nova insula Utopia) is a work of fiction by Thomas More published in 1516. English translations of the title include A Truly Golden Little Book, No Less Beneficial Than Entertaining, of the Best State of a Republic, and of the New Island Utopia (literal) and A Fruitful and Pleasant Work of the Best State of a Public Weal, and of the New Isle Called Utopia (traditional).[1] (See "title" below.) The book, written in Latin, is a frame narrative primarily depicting a fictional island society and its religious, social and political customs.
Utopia
Illustration for the 1516 first edition of Utopia.Author Thomas More Translator Ralph Robinson
Gilbert BurnetCountry Seventeen Provinces, Leuven Language Latin Publication date 1516 Published in
English1551 Pages 134 ISBN 978-1-907727-28-3
Despite modern connotations of the word "utopia," it is widely accepted that the society More describes in this work was not actually his own "perfect society." Rather he wished to use the contrast between the imaginary land's unusual political ideas and the chaotic politics of his own day as a platform from which to discuss social issues in Europe.
Why quest for new lands, planets for living?
Bacon's Utopia: The New Atlantis
In 1623 Bacon expressed his aspirations and ideals in The New Atlantis. Released in 1627, this was his creation of an ideal land where "generosity and enlightenment, dignity and splendor, piety and public spirit" were the commonly held qualities of the inhabitants of Bensalem. In this work, he portrayed a vision of the future of human discovery and knowledge. The plan and organization of his ideal college, "Solomon's House", envisioned the modern research university in both applied and pure science.
Tommaso Campanella- See also:The City of the Sun
What contributions were idealistic set before those who signed the documents that one would have found reference from Raphael toward the Stanza's of the signatore's room in Rome?
The Room of the Segnatura contains Raphael's most famous frescoes. Besides being the first work executed by the great artist in the Vatican they mark the beginning of the high Renaissance. The room takes its name from the highest court of the Holy See, the "Segnatura Gratiae et Iustitiae", which was presided over by the pontiff and used to meet in this room around the middle of the 16th century. Originally the room was used by Julius II (pontiff from 1503 to 1513) as a library and private office. The iconographic programme of the frescoes, which were painted between 1508 and 1511, is related to this function. See Raphael Rooms
You had to understand the setting and the historical drama set forth?
School of Athens by Raphael
So to set this up some background was needed?
Plato and Aristotle, Up and Down by Kelley L. Ross, Ph.D.
Rafael has Plato pointing up and Aristotle gesturing down to indicate the difference in their metaphysics. For Plato, true existence is in the World of Forms, in relation to which this world (of Becoming) is a kind of shadow or image of the higher reality. Aristotle, on the other hand, regards individual objects in this world as "primary substance" and dismisses Plato's Forms -- except for God as a pure actuality, without matter.
However, when it comes to ethics and politics, the gestures should be reversed. Plato, like Socrates, believed that to do the good without error, one must know what the good is. Thus, we get the dramatic moment in the Republic where Plato says that philosophers, who have escaped from the Cave and come to understand the higher reality, must be forced to return to this world and rule, so that their wisdom can benefit the state. Aristotle, on the other hand, says that the "good" is simply the goal of various particular activities, without one meaning in Plato's sense. The particular activities of most human affairs involve phronésis, "practical wisdom." This is not sophía, true wisdom, for Aristotle, which involves the theoretical knowledge of the highest things, i.e. the gods, the heavens, and God.
Thus, for philosophy, Aristotle should point up and would represent a contemplative attitude that was certainly more congenial to religious practices in the Middle Ages. By the same token, Aristotle's contribution to what we now think of as science was hampered by his lack of interest in mathematics. Although Aristotle in general had a more empirical and experimental attitude than Plato, modern science did not come into its own until Plato's Pythagorean confidence in the mathematical nature of the world returned with Kepler, Galileo, and Newton. For instance, Aristotle, relying on a theory of opposites that is now only of historical interest, rejected Plato's attempt to match the Platonic Solids with the elements -- while Plato's expectations are realized in mineralogy and crystallography, where the Platonic Solids occur naturally.
Therefore, caution is in order when comparing the meaning of the metaphysics of Plato and Aristotle with its significance for their attitudes towards ethics, politics, and science. Indeed, if the opposite of wisdom is, not ignorance, but folly, then Socrates and Plato certainly started off with the better insight.
Hope I didn't bore you with precursors of "new thoughts of how differing societies were formed? How one may of attained such insight by helping one to realize the choice we have about how those new societies may have inspired?
Of course, "a science" evolved from it all?
However, when it comes to ethics and politics, the gestures should be reversed. Plato, like Socrates, believed that to do the good without error, one must know what the good is. Thus, we get the dramatic moment in the Republic where Plato says that philosophers, who have escaped from the Cave and come to understand the higher reality, must be forced to return to this world and rule, so that their wisdom can benefit the state. Aristotle, on the other hand, says that the "good" is simply the goal of various particular activities, without one meaning in Plato's sense. The particular activities of most human affairs involve phronésis, "practical wisdom." This is not sophía, true wisdom, for Aristotle, which involves the theoretical knowledge of the highest things, i.e. the gods, the heavens, and God.
Thus, for philosophy, Aristotle should point up and would represent a contemplative attitude that was certainly more congenial to religious practices in the Middle Ages. By the same token, Aristotle's contribution to what we now think of as science was hampered by his lack of interest in mathematics. Although Aristotle in general had a more empirical and experimental attitude than Plato, modern science did not come into its own until Plato's Pythagorean confidence in the mathematical nature of the world returned with Kepler, Galileo, and Newton. For instance, Aristotle, relying on a theory of opposites that is now only of historical interest, rejected Plato's attempt to match the Platonic Solids with the elements -- while Plato's expectations are realized in mineralogy and crystallography, where the Platonic Solids occur naturally.
Therefore, caution is in order when comparing the meaning of the metaphysics of Plato and Aristotle with its significance for their attitudes towards ethics, politics, and science. Indeed, if the opposite of wisdom is, not ignorance, but folly, then Socrates and Plato certainly started off with the better insight.
Hope I didn't bore you with precursors of "new thoughts of how differing societies were formed? How one may of attained such insight by helping one to realize the choice we have about how those new societies may have inspired?
Of course, "a science" evolved from it all?
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