126. Ibid., pages 33–34.
127. Brandon, Op. cit., page 98.
128. Armstrong, A History of God, Op. cit., page 43.
129. Ibid., page 45.
130. Fairbanks, Op. cit., page 63.
131. Ibid., page 66. See also Bouquet, Op. cit., page 180.
132. Benjamin I. Schwarz, The World of Thought in Ancient China, Cambridge, Massachusetts: The Belknap Press of Harvard University Press, 1985, page 193. Brandon (editor), Op. cit., page 179.
133. D. C. Lau, Introduction to Lao Tzu, Tao te ching, London: Penguin, 1963, pages xv–xix.
134. Schwarz, Op. cit., page 202. Brandon (editor), Op. cit., page 180.
CHAPTER 6: THE ORIGINS OF SCIENCE, PHILOSOPHY AND THE HUMANITIES
1. Allan Bloom, The Closing of the American Mind, London: Penguin, 1987, page 369.
2. H. D. F. Kitto, The Greeks, London: Penguin, 1961.
3. Peter Hall, Cities in Civilisation, London: Weidenfeld & Nicolson, 1998, pages 24.
4. Daniel J. Boorstin, The Seekers: The Story of Man’s Continuing Quest to Understand His World, New York and London: Vintage, 1999, Part II.
5. A. R. Burn, The Penguin History of Greece, London: Penguin, 1966, page 28.
6. Ibid., pages 64–67.
7. Ibid., page 68. See here.
8. Robert B. Downs, Books That Changed the World, New York: Mentor, 1983, pages 41. See also Burn, Op. cit., page 73.
9. John Roberts, A Short Illustrated History of the World, London: Helicon, 1993, page 108.
10. Burn, Op. cit., 119.
11. Ibid., pages 119–121. Tyrant became a pejorative term under the later, democratic Greeks. See also: Peter Jones, An Intelligent Person’s Guide to Classics, London: Gerald Duckworth, 1999/2002, page 70.
12. Kitto, Op. cit., pages 75 and 78. For the population of Athens, see Jones, Op. cit., page 65.
13. Roberts, Op. cit., page 109.
14. Kitto, Op. cit., page 126.
15. Ibid., page 129.
16. Erwin Schrödinger, Nature and the Greeks and Science and Humanism, Cambridge, England: Cambridge University Press, 1954/1996, pages 55–58.
17. Geoffrey Lloyd and Nathan Sivin, The Way and the Word: Science and Medicine in Early China and Greece, New Haven, Connecticut, and London: Yale University Press, 2002, pages 242–248.
18. Geoffrey Lloyd, The Revolution in Wisdom: Studies in the Claims and Practices of Ancient Greek Science, Berkeley and London: University of California Press, 1987, page 85.
19. Ibid., pages 56, 62, 109 and 131.
20. Ibid., page 353.
21. Schrödinger, Op. cit., page 58.
22. Michael Grant, The Classical Greeks, London: Weidenfeld & Nicolson, 1989, page 46.
23. Kitto, Op. cit., page 177.
24. Freeman, The Closing of the Western Mind, Op. cit., page 9.
25. Kitto, Op. cit., page 179.
26. Ibid., page 181.
27. Burn, Op. cit., page 131; see also: Cook, Op. cit., page 86.
28. Burn, Op. cit., page 138.
29. E. G. Richards, Mapping Time: The Calendar and Its History, Oxford: Oxford University Press, 1998, page 36.
30. David C. Lindberg, The Beginnings of Western Science, Chicago: University of Chicago Press, 1992, page 29.
31. Ibid., page 34.
32. Burn, Op. cit., page 247. See Cook, Op. cit., page 147 for a discussion of Anaxagoras’ understanding of perspective.
33. Burn, Op. cit., page 248.
34. Schrödinger, Op. cit., page 78.
35. Lindberg, Op. cit., page 31.
36. Ibid., page 113.
37. Burn, Op. cit., page 271; also Cook, Op. cit., page 144.
38. Lindberg, Op. cit., page 116.
39. Burn, Op. cit., page 272.
40. Geoffrey Lloyd, Magic, Reason and Experience, Cambridge, England: Cambridge University Press, 1979, chapter 4.
41. Lloyd and Sivin, Op. cit., page 241.
42. Grant, Op. cit., page 47.
43. Ibid., page 70. Cook, Op. cit., page 138, says that sophists often became the butt of jokes.
44. Grant, Op. cit., page 72.
45. Freeman, Op. cit., page 24.
46. Burn, Op. cit., page 307.
47. Grant, Op. cit., pages 209–212.
48. Lindberg, Op. cit., pages 40–41.
49. Pierre Leveque, The Greek Adventure, translated by Miriam Kochan, London: Weidenfeld & Nicolson, 1968, page 358. The notion (we have to be careful here when using the word ‘idea’), that there is another world, beyond the immediate realm of the senses, Plato also applied to the soul. ‘The soul was an independent substance which did not have an organic relationship to the body; it could reflect and conceive ideas.’ Ibid. But the body was always getting in the way, and defiling the experience of the Forms. Morality, the good life in Socrates’ sense, consisted in trying to escape from the corrupting influence of the body. ‘While we live we shall be nearest to knowledge when we avoid, so far as possible, intercourse and communion with the body . . . but keep ourselves pure from it.’ The soul – and the Ideas – could occasionally be glimpsed in the here and now: this is what contemplation, scholarship, poetry and love were for. For Plato death spelled the end for the body but the soul remained incorruptible ‘because of its participation in the ideas’. The soul was drawn in a chariot by two horses, the horse of noble passions and the horse of base passions, driven by reason.
50. Leveque, Op. cit., page 359.
51. Ibid. See Cook, Op. cit., page 146 for Plato’s writing style.
52. Leveque, Op. cit., page 361.
53. Boorstin, Op. cit., page 57.
54. Ibid., page 58.
55. Ibid., page 59.
56. Ibid., page 61.
57. Ibid., page 62. In politics he had an assistant survey 150 different city-states around the Mediterranean. Cook, Op. cit., page 143. The story of that survival is itself a web of Byzantine complexity. The books were inherited several times, buried in an underground cellar, taken to Rome, where they were catalogued by one Andronicus of Rhodes.
58. Boorstin, Op. cit., page 64.
59. Ibid., page 65.
60. Lereque, Op. cit., page 365.
61. Boorstin, Op. cit., page 69.
62. Ibid. But see Cook, Op. cit., pages 142–143 for Aristotle’s theory that virtue was a mean between two vices.
63. Boorstin, Op. cit., page 71.