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2 results

  • Chapter 9 - Pythagorean harmonics

  • Edited by Carl A. Huffman, DePauw University, Indiana
  • Book:
    A History of Pythagoreanism
    Published online:
    05 May 2014
    Print publication:
    24 April 2014, pp 185-203

  • Summary

    Ptolemaaїs is the only Greek woman on record as a musical theorist. Most writings in Pythagorean harmonics after the fourth century BC were heavily influenced by Plato's Republic, with its rejection of empirical considerations and its insistence on the authority of reason, and especially by the cosmological and psychological implications of his musical construction of the World-Soul in the Timaeus. One of the Pythagorean approaches that Ptolemaїs describes seems nevertheless to preserve a pre-Platonic character, privileging reason over perception but still focused at least in part on the analysis of audible music; and so too do the Pythagoreans discussed by Ptolemy and Porphyry. The principle that a concord's ratio must be either multiple or epimoric has a significant consequence: the interval of an octave plus a fourth (which sense-perception, according to Aristoxenus, Ptolemy and many others, unquestionably recognizes as a concord) cannot really be concordant.

  • 9 - Erôs before and after tripartition

  • from Part III - After the Republic
  • Edited by Rachel Barney, University of Toronto, Tad Brennan, Cornell University, New York, Charles Brittain, Cornell University, New York
  • Book:
    Plato and the Divided Self
    Published online:
    05 March 2012
    Print publication:
    16 February 2012, pp 211-237

  • Summary

    In Book Four of Plato's Republic, Socrates divides the soul. This chapter shows that according to Book Four's division of the soul, the soul's unearned unity must and can be complex. It identifies a Platonic account of complex unity that explains why the whole soul is a locus of moral responsibility and at least enables explaining the unity of consciousness. Although Socrates has left room for the soul to be a complex whole comprising multiple parts, he has also made it clear that the parts are separate sources of psychological activity. The unearned unity of the soul is, like earned unity, a function of agreement among its parts, but unearned unity does not require each part of the soul to recognize the aims that it shares with the other parts. So the moral responsibility of the whole soul is akin to the collective responsibility of a corporate agent.