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Division and Animal Sacrifice in Plato’s Statesman
Full text linkIn the Statesman (287c3-5), Plato proposes that the philosophical divider should divide analogously to how the butcher divides a sacrificial animal. According to the common interpretation, the example of animal sacrifice illustrates that we should “cut off limbs” (kata mele), that is, divide non-dichotomously into functional parts of a living whole. We argue that this interpretation is historically inaccurate and philosophically problematic: it relies on an inaccurate understanding of sacrificial butchery and leads to textual puzzles. Against the common interpretation, we argue that the example of animal sacrifice illustrates that correct division minimizes (it cuts into the smallest number possible) by first dividing dichotomously and then dividing non-dichotomously into “parts,” not “limbs.” We will show that both the philosophical divider and sacrificial butcher proceed exactly in this way. By taking Plato’s comparison to the historical practice of animal sacrifice seriously, our interpretation provides better solutions to several textual puzzles than the common interpretation.In the Statesman (287c3-5), Plato proposes that the philosophical divider should divide analogously to how the butcher divides a sacrificial animal. According to the common interpretation, the example of animal sacrifice illustrates that we should “cut off limbs” (kata mele), that is, divide non-dichotomously into functional parts of a living whole. We argue that this interpretation is historically inaccurate and philosophically problematic: it relies on an inaccurate understanding of sacrificial butchery and leads to textual puzzles. Against the common interpretation, we argue that the example of animal sacrifice illustrates that correct division minimizes (it cuts into the smallest number possible) by first dividing dichotomously and then dividing non-dichotomously into “parts,” not “limbs.” We will show that both the philosophical divider and sacrificial butcher proceed exactly in this way. By taking Plato’s comparison to the historical practice of animal sacrifice seriously, our interpretation provides better solutions to several textual puzzles than the common interpretation.In the Statesman (287c3-5), Plato proposes that the philosophical divider should divide analogously to how the butcher divides a sacrificial animal. According to the common interpretation, the example of animal sacrifice illustrates that we should “cut off limbs” (kata mele), that is, divide non-dichotomously into functional parts of a living whole. We argue that this interpretation is historically inaccurate and philosophically problematic: it relies on an inaccurate understanding of sacrificial butchery and leads to textual puzzles. Against the common interpretation, we argue that the example of animal sacrifice illustrates that correct division minimizes (it cuts into the smallest number possible) by first dividing dichotomously and then dividing non-dichotomously into “parts,” not “limbs.” We will show that both the philosophical divider and sacrificial butcher proceed exactly in this way. By taking Plato’s comparison to the historical practice of animal sacrifice seriously, our interpretation provides better solutions to several textual puzzles than the common interpretation.In the Statesman (287c3-5), Plato proposes that the philosophical divider should divide analogously to how the butcher divides a sacrificial animal. According to the common interpretation, the example of animal sacrifice illustrates that we should “cut off limbs” (kata mele), that is, divide non-dichotomously into functional parts of a living whole. We argue that this interpretation is historically inaccurate and philosophically problematic: it relies on an inaccurate understanding of sacrificial butchery and leads to textual puzzles. Against the common interpretation, we argue that the example of animal sacrifice illustrates that correct division minimizes (it cuts into the smallest number possible) by first dividing dichotomously and then dividing non-dichotomously into “parts,” not “limbs.” We will show that both the philosophical divider and sacrificial butcher proceed exactly in this way. By taking Plato’s comparison to the historical practice of animal sacrifice seriously, our interpretation provides better solutions to several textual puzzles than the common interpretation.In the Statesman (287c3-5), Plato proposes that the philosophical divider should divide analogously to how the butcher divides a sacrificial animal. According to the common interpretation, the example of animal sacrifice illustrates that we should “cut off limbs” (kata mele), that is, divide non-dichotomously into functional parts of a living whole. We argue that this interpretation is historically inaccurate and philosophically problematic: it relies on an inaccurate understanding of sacrificial butchery and leads to textual puzzles. Against the common interpretation, we argue that the example of animal sacrifice illustrates that correct division minimizes (it cuts into the smallest number possible) by first dividing dichotomously and then dividing non-dichotomously into “parts,” not “limbs.” We will show that both the philosophical divider and sacrificial butcher proceed exactly in this way. By taking Plato’s comparison to the historical practice of animal sacrifice seriously, our interpretation provides better solutions to several textual puzzles than the common interpretation.In the Statesman (287c3-5), Plato proposes that the philosophical divider should divide analogously to how the butcher divides a sacrificial animal. According to the common interpretation, the example of animal sacrifice illustrates that we should “cut off limbs” (kata mele), that is, divide non-dichotomously into functional parts of a living whole. We argue that this interpretation is historically inaccurate and philosophically problematic: it relies on an inaccurate understanding of sacrificial butchery and leads to textual puzzles. Against the common interpretation, we argue that the example of animal sacrifice illustrates that correct division minimizes (it cuts into the smallest number possible) by first dividing dichotomously and then dividing non-dichotomously into “parts,” not “limbs.” We will show that both the philosophical divider and sacrificial butcher proceed exactly in this way. By taking Plato’s comparison to the historical practice of animal sacrifice seriously, our interpretation provides better solutions to several textual puzzles than the common interpretation.In the Statesman (287c3-5), Plato proposes that the philosophical divider should divide analogously to how the butcher divides a sacrificial animal. According to the common interpretation, the example of animal sacrifice illustrates that we should “cut off limbs” (kata mele), that is, divide non-dichotomously into functional parts of a living whole. We argue that this interpretation is historically inaccurate and philosophically problematic: it relies on an inaccurate understanding of sacrificial butchery and leads to textual puzzles. Against the common interpretation, we argue that the example of animal sacrifice illustrates that correct division minimizes (it cuts into the smallest number possible) by first dividing dichotomously and then dividing non-dichotomously into “parts,” not “limbs.” We will show that both the philosophical divider and sacrificial butcher proceed exactly in this way. By taking Plato’s comparison to the historical practice of animal sacrifice seriously, our interpretation provides better solutions to several textual puzzles than the common interpretation
Sensibilidade de modelo analítico de interação onda-solo marinho através de planejamento de experimentos
Full text linkThe phenomena associated with the dynamic interaction between waves and porous seabeds are the subject of intense research worldwide. The subject is extremely important for analyzing the stability of port and offshore structures, pipelines, and submarine slopes, for example. In this work, an analytical model to represent wave-induced stresses, pore pressure, and displacements in porous seabeds was subjected to a sensitivity analysis, by applying the Taguchi method for design of experiments and analysis of variance (ANOVA). It was possible to identify the soil parameters that most influence the response of the analytical model. The optimization of the analytical model factors was also carried out to determine the optimal parameters for a set of experimental data analyzed.Os fenômenos associados à interação dinâmica entre ondas e leitos marinhos porosos são objeto de intensas pesquisas ao redor do mundo. O assunto é de extrema importância para a análise da estabilidade de estruturas portuárias e offshore, dutos e taludes submarinos, por exemplo. Neste trabalho, foi conduzida uma análise de sensibilidade de um modelo analítico para representação das tensões, poropressão e deslocamentos induzidos por ondas em leitos marinhos porosos. A análise de sensibilidade foi realizada aplicando-se o método de Taguchi para planejamento de experimentos, em conjunto com uma análise de variância (ANOVA). Foi possível identificar os parâmetros do solo que mais influenciam na resposta do modelo analítico. Foi realizada ainda a otimização dos fatores do modelo analítico a fim de determinar os parâmetros ótimos para um conjunto de dados experimentais analisados
A patrimonialização de bens materiais da imigração japonesa e a produção do chá no Vale do Ribeira
No full textThis article is part of ongoing doctoral research, which has the general objective of analyzing which memories are being triggered and selected for the construction of what social actors in Brazil understand as Brazilian tea. So, initially, we turned our attention to Vale do Ribeira, located in the south of the State of São Paulo, where most of Brazilian tea is currently produced, and which has the city of Registro as the tea capital in Brazil. Based on bibliographical research, we reflect on the consequences of the patrimonialization of material goods linked to the process of Japanese immigration and colonization in the Ribeira Valley connected to the local tea culture, and how this process may have influenced the resumption of tea production in the region . It is important to emphasize that we understand by tea the Camellia Sinensis plant and the infusion made from it, and not the different types of infusions made from flowers, fruits and roots widely used in Brazil.O presente artigo é parte de uma pesquisa de doutorado em andamento, que tem como objetivo geral analisar que memórias estão sendo acionadas e selecionadas para a construção do que os atores sociais no Brasil entendem como chá brasileiro. Assim, inicialmente, voltamos nosso olhar para o Vale do Ribeira, localizado no Sul do Estado de São Paulo, onde atualmente é produzida a maior parte do chá brasileiro, e que tem a cidade de Registro como a capital do chá no Brasil. A partir de pesquisa bibliográfica, fazemos uma reflexão sobre os desdobramentos da patrimonialização de bens materiais ligados ao processo de imigração e colonização japonesa no Vale do Ribeira conectados à cultura local do chá, e como esse processo pode ter influenciado a retomada da produção de chá na região. É importante ressaltar que entendemos por chá a planta Camellia Sinensis e a infusão feita a partir dela, e não os diversos tipos de infusões feitos a partir de flores, frutas e raízes amplamente utilizadas no Brasil
Marisa das Neves Henriques, Antologia de Textos para o Estudo da Filosofia em Portugal. Da Patrística à Contrarreforma, coleção eQuodlibet nº17, Coimbra, IEF, 2024, 383pp. ISBN 978-989-35687-2-9
Full text link"O Mito do Enquadramento", de Popper, Reenquadrado
Full text linkThe author carefully analyzes Karl Popper's essay “The Myth of the Framework”, reframing it historically and philosophically at the time it was published. He shows that the issue of relativism is the fundamental theme of this essay and that it is at the origin of an important turn towards metaphysics on the part of the respective author, which must be seen in contrast with the initial objectives of his philosophy of science. From this point of view, he confronts Popper's conceptions with those of some philosophers his contemporaries, such as Feyerabend, Quine and Kuhn.O autor analisa atentamente o ensaio de Karl Popper intitulado “The Myth of the Framework”, reenquadrando-o histórica e filosoficamente na época em que foi publicado. Mostra que a problemática do relativismo é o tema fundamental desse ensaio e que a mesma está na origem de uma importante viragem para a metafísica por parte do respetivo autor, a qual deve ser vista em contaste com os objetivos iniciais da sua filosofia da ciência. Deste ponto de vista, procede ao confronto entre as conceções de Popper e as de alguns filósofos seus contemporâneos, como é o caso de Feyerabend, Quine e Kuhn
[Recensão a] RAMIS BARCELÓ, Rafael, La Segunda Escolástica: Una propuesta de síntesis his-tórica, Madrid, Dykinson, 2024, 443 pp. ISBN: 978 -84-1070-165-6
No full textComparação entre metodologias para mapeamento da arborização de vias públicas do bairro Chapada, Ponta Grossa-PR, com uso de imagens plêiades
No full textKnowing about the arboreal heritage present along the city’s roads is a challenge. Acquiring this information requires personal experience, time, and investing financial resources in the field. It is not always possible to carry out counts in situ, so different techniques are implemented. Pixel-oriented methodologies (supervised, unsupervised classification) are used, along with NDVI segmented classification to gain prior knowledge of the roadside tree heritage, and to map and quantify them. The Chapada neighbourhood in the city of Ponta Grossa-PR (Brasil) has been previously mapped using the visual analysis methodology. The count of 3101 trees on 228 roads was used as a reference to compare with the three aforementioned methodologies. A soil classification was carried out using the three methodologies to find out about the presence of roadside vegetation. In the case of NDVI, it was possible to show 56.00 % similarity with the trees obtained in the visual analysis; the unsupervised classification obtained a map of 91.19 %, this being the largest number of trees counted, and the supervised classification figure was 82.68 %.O conhecimento do patrimônio arbóreo presente nos caminhos da cidade é um desafio. A aquisição dessas informações requer experiência pessoal, tempo e recursos econômicos colocados no campo. Em alguns casos não é possível realizar conta in situ, por esta razão são implementadas técnicas diferentes. as metodologias orientadas a pixels são utilizadas (classificação supervisionada, não supervisionada), junto com a classificação segmentada NDVI, para obter um conhecimento prévio do patrimônio das arvores, junto com o mapeio e quantificação delas. O bairro Chapada da cidade de Ponta Grossa-PR (Paraná, Brasil) conta com um mapeio prévio utilizando a metodologia de análise visual. Usou-se como referência o conteo de 3101 árvores em 228 vias para comparar com as três metodologias mencionadas anteriormente. Se realizou uma classificação de solos utilizando as três metodologias, para conhecer a presença de vegetação nas vias. No caso do NDVI se consegue-o mostrar um 56.00 % de similitude com as árvores obtidas na análise visual, a classificação não supervisionada obteve um mapa de 91.19 % obtendo a maior quantidade de árvores contadas, e a classificação supervisionada 82.68 %
Margaride: o resgate da velha casa-torre
Full text linkThis study focuses on the Casa de Margaride, a manor house located on the outskirts of the city of Guimarães. We identify the first documental references to Margaride, as well as the evolution of the property until it was appropriated by members of the rural nobility at the end of the Middle Ages. The construction of the tower-house only took place in the 15th century. However, in the last two hundred years its profile as being de-characterized. The tower of the 15th century was removed and replaced by a new residential tower, built in the 19th century.O presente estudo debruça-se sobre a Casa de Margaride, uma residência senhorial localizada nos arredores da cidade de Guimarães. Identificam-se as primeiras referências documentais a Margaride e a evolução da propriedade até o momento em que ela foi apropriada por elementos da nobreza rural, nos finais da Idade Média. A construção da casa-torre ocorreu, muito provavelmente, apenas no século XV. Nos últimos dois séculos o edifício conheceu um percurso que conduziu a uma descaracterização do seu perfil. O corpo da torre quatrocentista foi eliminado e substituído, no século XIX, por uma nova torre residencial
A habitação para trabalhadores na concessão da Diamang: Modelos, materiais e contestação no colonialismo português
No full textDiamang's mining activities in a large concession area in the Lunda district, on the northeastern border of Angola, between the 1910s and the 1980s, entailed the construction of infrastructure at multiple scales, programmes, and contexts. This article analyses the production of housing for the company's workers, including the building models designed and adapted to the territory, the diversity of building materials, and the processes of appropriation and contestation. The article spans several periods of Portuguese colonialism in Africa and challenges the prevailing socio-spatial colonial dichotomies that persist in the present day. In hundreds of villages and settlements inhabited by thousands of workers and their families, mainly from different parts of Angola and Portugal, Diamang attempted to create a corporate “architectural dialect,” but its plans often ran up against the ambivalent urban images expected by the colonial power and the local communities.As actividades extractivas da Diamang numa ampla região concessionada no distrito da Lunda, no nordeste de Angola, entre as décadas de 1910 e 1980, exigiram a construção de estruturas em diversas escalas, programas e contextos. Este artigo analisa a produção de habitação para os trabalhadores da companhia mineira, inquirindo os modelos desenhados e adaptados ao território, a diversidade de materiais de construção, assim como os processos de apropriação e contestação que permearam os processos. Cruzando diversos períodos do colonialismo português em África, o artigo explora agendas transversais que desafiam leituras dicotómicas e padronizadas dos modos de habitar. Entre centenas de aldeias e povoações, habitadas por milhares de trabalhadores e famílias, sobretudo oriundos de várias partes de Angola e Portugal, a Diamang procurou criar um «dialecto corporativo» que, contudo, esbarrou amiúde na ambivalência entre imagéticas urbanas, tanto por parte do poder colonial como por parte das comunidades locais
Law and Political Expertise in Plato’s Statesman
Full text linkRemarks made by the Eleatic Visitor at Statesman 293a-300e are often read as implying that laws are hopelessly defective in comparison with expert political knowledge. Specifically, laws seem inadequate to the task of capturing the variability, mutability, and finely-grained detail of human life (294a6-b7). On the other hand, the Visitor endorses a strict form of law-abidingness for non-ideal constitutions. The tension between these positions has greatly exercised scholars. In this paper, I argue for a reading on which (1) the political expert, no less than laws, must rely on “rougher methods,” i.e. generalizations across individual cases; (2) law-making is a constitutive part of the statesman’s expertise; (3) laws are necessary for political communities and their value exceeds the merely instrumental or heuristic.Remarks made by the Eleatic Visitor at Statesman 293a-300e are often read as implying that laws are hopelessly defective in comparison with expert political knowledge. Specifically, laws seem inadequate to the task of capturing the variability, mutability, and finely-grained detail of human life (294a6-b7). On the other hand, the Visitor endorses a strict form of law-abidingness for non-ideal constitutions. The tension between these positions has greatly exercised scholars. In this paper, I argue for a reading on which (1) the political expert, no less than laws, must rely on “rougher methods,” i.e. generalizations across individual cases; (2) law-making is a constitutive part of the statesman’s expertise; (3) laws are necessary for political communities and their value exceeds the merely instrumental or heuristic.Remarks made by the Eleatic Visitor at Statesman 293a-300e are often read as implying that laws are hopelessly defective in comparison with expert political knowledge. Specifically, laws seem inadequate to the task of capturing the variability, mutability, and finely-grained detail of human life (294a6-b7). On the other hand, the Visitor endorses a strict form of law-abidingness for non-ideal constitutions. The tension between these positions has greatly exercised scholars. In this paper, I argue for a reading on which (1) the political expert, no less than laws, must rely on “rougher methods,” i.e. generalizations across individual cases; (2) law-making is a constitutive part of the statesman’s expertise; (3) laws are necessary for political communities and their value exceeds the merely instrumental or heuristic.Remarks made by the Eleatic Visitor at Statesman 293a-300e are often read as implying that laws are hopelessly defective in comparison with expert political knowledge. Specifically, laws seem inadequate to the task of capturing the variability, mutability, and finely-grained detail of human life (294a6-b7). On the other hand, the Visitor endorses a strict form of law-abidingness for non-ideal constitutions. The tension between these positions has greatly exercised scholars. In this paper, I argue for a reading on which (1) the political expert, no less than laws, must rely on “rougher methods,” i.e. generalizations across individual cases; (2) law-making is a constitutive part of the statesman’s expertise; (3) laws are necessary for political communities and their value exceeds the merely instrumental or heuristic.Remarks made by the Eleatic Visitor at Statesman 293a-300e are often read as implying that laws are hopelessly defective in comparison with expert political knowledge. Specifically, laws seem inadequate to the task of capturing the variability, mutability, and finely-grained detail of human life (294a6-b7). On the other hand, the Visitor endorses a strict form of law-abidingness for non-ideal constitutions. The tension between these positions has greatly exercised scholars. In this paper, I argue for a reading on which (1) the political expert, no less than laws, must rely on “rougher methods,” i.e. generalizations across individual cases; (2) law-making is a constitutive part of the statesman’s expertise; (3) laws are necessary for political communities and their value exceeds the merely instrumental or heuristic.Remarks made by the Eleatic Visitor at Statesman 293a-300e are often read as implying that laws are hopelessly defective in comparison with expert political knowledge. Specifically, laws seem inadequate to the task of capturing the variability, mutability, and finely-grained detail of human life (294a6-b7). On the other hand, the Visitor endorses a strict form of law-abidingness for non-ideal constitutions. The tension between these positions has greatly exercised scholars. In this paper, I argue for a reading on which (1) the political expert, no less than laws, must rely on “rougher methods,” i.e. generalizations across individual cases; (2) law-making is a constitutive part of the statesman’s expertise; (3) laws are necessary for political communities and their value exceeds the merely instrumental or heuristic.Remarks made by the Eleatic Visitor at Statesman 293a-300e are often read as implying that laws are hopelessly defective in comparison with expert political knowledge. Specifically, laws seem inadequate to the task of capturing the variability, mutability, and finely-grained detail of human life (294a6-b7). On the other hand, the Visitor endorses a strict form of law-abidingness for non-ideal constitutions. The tension between these positions has greatly exercised scholars. In this paper, I argue for a reading on which (1) the political expert, no less than laws, must rely on “rougher methods,” i.e. generalizations across individual cases; (2) law-making is a constitutive part of the statesman’s expertise; (3) laws are necessary for political communities and their value exceeds the merely instrumental or heuristic