  | 1– | Read Knight, Life and Teaching of Hume, pp.102f. (Blackwood Series); Falckenberg, Hist. Modern Phil., p.10; Zeller, Pre-Socratic Phil., vol.i, pp.161f. | | 2– | Read Fairbanks, First Philosophers of Greece, pp.263ff., especially the rÉsumÉ. | | 3– | Ueberweg, Hist. of Phil., vol.i, p.7. | | 4– | Monism is the belief that reality is a oneness without any necessary implication as to the character of that oneness. Monotheism is a kind of monism, in which some definite character is ascribed to the oneness, like the active principle in the world or the cause of the world. Pantheism, on the other hand, is a kind of monism in which the emphasis is upon the all-inclusive character of reality. In pantheism God and nature are two inseparable aspects of reality. | | 5– | Bury, Hist. of Greece, p.321, calls the tradition of the Wise Men a legend. | | 6– | Bury, History of Greece, p.311. | | 7– | Burnet, Early Greek Philosophers, p.104, for injunctions upon the private life of the early Pythagoreans. | | 8– | Note further that in future philosophical discussions of this problem, the technical word “Being” is used for the Unchanging or the substance that remains forever like itself, and the technical word “Becoming” is used for the changing processes of Nature. | | 9– | “Just as our soul, being air, holds us together, so do breath and air encompass the whole world.” | | 10– | Read Windelband, Hist. of Ancient Phil., pp.67ff.; Zeller, Greek Philosophy, pp.63ff. | | 11– | Read Matthew Arnold, Empedocles (a poem). | | 12– | Read Plato, Phaedo, 97, B. | | 13– | Dualism: the belief that the world is to be explained by two independent and coexistent principles. | | 14– | Wheeler, History of Alexander the Great. | | 15– | Read Grote, History of Greece, vol.viii, pp.334–347. | | 16– | Read H. Jackson in EncyclopÆdia Britannica, article “Sophists”. | | 17– | The student should read the following references in Plato’s dialogues and Xenophon’s Symposium and Memorabilia. The translations referred to here are Jowett’s Plato and Cooper, Spelman, etc., translation, Whole Works of Xenophon. (1851.) For the method of Socrates, read Charmides, Lysis, and Laches. For the personal appearance of Socrates, read Plato, Symposium, pp.586ff. and Xenophon, Symposium, p.615. For the physical endurance of Socrates, read Plato, Symposium, p.591. For Socrates’ dislike of nature, read Plato, PhÆdrus, p.435, and Xenophon, Memorabilia, p.521. For the charges, defense, and trial of Socrates, read Plato, Apology, pp.116 and129. For the confinement of Socrates in prison, read Crito, beginning and end of the dialogue. For description of the death scene of Socrates, read Plato, PhÆdo, beginning and end of the dialogue. For description of the dÆmoniacal sign, read Plato, Apology, pp.125–126, and Xenophon, Memorabilia, pp.531ff., 585ff. For the oracle’s statement that Socrates is the wisest of men, read Plato, Apology, p.114. | | 18– | What is the difference between perception and conception? We have heard a good deal about perceptions in the doctrine of Protagoras. We have now reached a point where many of the theories will involve a comparison of perception with conception. An understanding of the difference between perception and conception will be necessary for an understanding of the doctrines, especially of Democritus, Plato, and Aristotle. In general, perception is the consciousness of an object in which some actual sensation of it is present; a conception is the consciousness of an object in which no actual sensation of it is present. Thus I perceive a tree, when my retina is actually stimulated; I conceive a tree, when I turn my head away and no sense organ is actually stimulated, i.e. I do not touch, see, hear the tree. To the Greek the perception was particular and transient; the conception was, on the other hand, universal or general and permanent. | | 19– | Read Zeller, Pre-Socratic Phil., vol.i, pp.138–149, concerning the objective character of Greek morality, art, and philosophy. | | 20– | Zeller, Pre-Socratic Phil., vol.i, p.162. | | 21– | Zeller, Pre-Socratic Phil., vol.i, p.162. | | 22– | Rationalism and sensationalism refer to the sources from which knowledge is obtained. Rationalism is to be contrasted with sensationalism. Rationalism is the belief that the reason is an independent source of knowledge and has a higher authority than sense-perception. Sensationalism is the belief that all our knowledge originates in sensations. Empiricism is often used for sensationalism. | | 23– | Teleology is the doctrine that things exist for some purpose. A teleological cause, which is the same as “final cause” or “end,” is the purpose involved in an action. It is contrasted with mechanical or efficient cause. A trolley car is moving and a man runs to catch it. Electricity is the mechanical cause of the movement of the car. The purpose of the man is the teleological cause of his running; the strength in his legs is the mechanical or efficient cause of his running. | | 24– | Atoms differ primarily in form (?d?a); size is referred in part to form. | | 25– | These all reduce to form,—see above. | | 26– | Windelband, Hist. of Ancient Phil., pp.183–189. | | 27– | Read Wordsworth, Dion. | | 28– | B. Jowett, Dialogues of Plato, trans. into English with analyses and introductions, 4vols. See p. 158 for selections from the dialogues made by Jowett for English readers. | | 29– | Goethe. | | 30– | For the distinction between perception and conception, see p.83. | | 31– | Read Wordsworth’s Ode on Intimations of Immortality. | | 32– | Read Edmund Spenser, Hymn in Honor of Beauty; Emerson, Essay on Love, also the poem on Initial, DÆmonic, and Celestial Love; Bacon, Essay on Love; Patmore, Angel in the House; Sill, The Two Aphrodites. | | 33– | B. I. Wheeler, Life of Alexander the Great. | | 34– | Read Walter Pater, Marius the Epicurean; Hicks, Stoic and Epicurean, p.184, for the Golden Maxims of Epicurus; Teuffel, History of Roman Literature, pp.83–86. | | 35– | Windelband, Hist. of Phil., p.183. | | 36– | Adamson, The Development of Greek Philosophy, p.267. | | 37– | Professor C. P. Parker. | | 38– | A. Hicks, Stoic and Epicurean, pp.322ff. | | 39– | Read Grote, Plato, vol.iii, pp.482–490, for the interesting sophistical problems of the Liar, the Person Disguised under a Veil, Electra, Sorites, Cornutus, and the Bald Man. | | 40– | For a statement of these tropes, see Weber, Hist. of Phil., p.153. | | 41– | Ueberweg, Hist. of Phil., vol.i, p.216. | | 42– | Read Dill, Roman Society, first three chapters. | | 43– | Read Charles Kingsley, Hypatia, a novel. | | 44– | Hatch, Hibbert Lectures, 1888, p.182. | | 45– | Harnack, Outlines of the Hist. of Dogma, p.120. | | 46– | Windelband, Hist. of Ancient Phil., p.357. | | 47– | Harnack, Outlines of the History of Dogma, p.159. | | 48– | Read Rossetti, Shadow of Dante, pp.9–14; Karl Witte, Essays on Dante, pp.99ff. | | 49– | Read Eucken, Problem of Human Life, pp.219–221, 232, 236, 245–248; Turner, Hist. of Philosophy, p.226; De Wulf, Hist. of MediÆval Phil., pp.90–98; Harnack, Hist. of Dogma, vol.v, pp.3–6. | | 50– | Eucken, Problem of Human Life, p.247. | | 51– | Harnack, Hist. of Dogma, vol.v, p.3. | | 52– | There is this difference between Augustine’s position and that of Descartes. Augustine’s Quod si fallor, sum is a refutation of the doctrine of probability of the Academy, not a demonstration; Descartes’ Cogito, ergo sum is positive,—a subtle but an important difference between the two thinkers. | | 53– | Harnack, Hist. of Dogma, vol.v, p.337. | | 54– | Harnack, Hist. of Dogma, vol.v, p.112, n.4. | | 55– | Harnack, vol.vi, p.7. | | 56– | Glaber, Hist., lib.III, 4. | | 57– | In this period the conceptualists were confused with nominalists and called nominalists. | | 58– | Historians are attaching more importance than formerly to Constantinople as an intellectual centre of that time. | | 59– | Read on this point Seignobos, Hist. of MediÆval Civilization, pp.117f. | | 60– | Read Emerton, MediÆval Europe, pp.358–397; Adams, Civilization during the Middle Ages, pp.258–278. | | 61– | The Crusades | Major Crusades | | First Crusade, | 1096–1099 | | Second Crusade, | 1147–1149 | | Third Crusade, | 1189–1192 | | Fourth Crusade, | 1202–1204 | | Children’s Crusade, | 1212 | | Minor Crusades | | Fifth Crusade, | 1216–1220 | | Sixth Crusade, | 1228–1229 | | Seventh Crusade, | 1248–1254 | | Eighth Crusade, | 1270–1272 | It will be noted that five of these nine Crusades occurred within thirty years of the year 1200. The First Crusade resulted in the capture of Jerusalem and the founding of a kingdom. The other Crusades were directly or indirectly concerned with the defense or recapture of that kingdom. | | 62– | Read Norton, Readings in the Hist. of Education, pp.102–103. | | 63– | Dante in De Monarchia did not share in Thomas’s subordination of the state to the church. Both Dante and Thomas believed that destiny lies in the race, but the great poet regarded man as destined equally for earthly and heavenly happiness. To Dante the church and the state are powers of like authority. | | 64– | Dante follows Thomas in placing the intellectual virtues above the practical, and in pointing to the intellectual intuition of God as the goal of human attainment. Beatrice is Dante’s expression of this ideal. | | 65– | De Wulf, Hist. of MediÆval Phil., p.323. | | 66– | Roger Bacon (1214–1292) lived at Oxford two generations before Scotus. He was so versatile that he was not able to dogmatize in any one field. He believed that theology was based on the will of God, all other science on the reason. He influenced both Scotus and Ockam to turn from authority to experience. Morality was to him the content of universal religion. | |
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