Anaxamander Essays - Ancient Greek Philosophers, Natural Philosophy

Anaxamander Essays - Ancient Greek Philosophers, Natural Philosophy Anaxamander With his discoveries, Anaxamander of Miletus attempted to bring the realm of the unreal to the world where common man could conceive it. As successor and pupil of Thales of Miletus, Anaxamander worked on the fields of geometry, natural science, and astrology. The culmination of his life attempted to define the indefinite or undetermined. He was the first to discover and apply the theory of the unlimited. For a philosopher of this time period, he had many radical ideas. Anaxamander believed many different things about the position of the Earth. He also published a book, On Nature, which revealed his theories about the evolution of Earth and man. Under the tutelage of Thales, Anaxamander studied numerous things about earth and life. While he did make some contributions to the world of mathematics, his greatest achievements were probably in science and astrology. His most notable accomplishment, however, was the gnomon. The gnomon is the large rod that is erected from the base of the su ndial. This led him to other things, such as the prediction of solstices and equinoxes. His attempts at prediction carried over and allowed him to create maps of both the real and celestial worlds. In addition to his celestial interests, Anaxamander believed that the Earth hung in the middle of the sky and was held there by the pull of objects at either side. Along this line he also believed that the world possessed a cylindrical form. He believed that the Earth was encompassed by a flame, that was broken into pieces in order to generate the sun, moon, and stars. The heavenly bodies, Anaxamander thought, were each a wheel of fire. When holes in the wheel were clogged then an eclipse occurred. The seas upon the earth were the result of leftover primal moisture. Strong winds came through and dried some places, which are now land; what was left became the seas and oceans. Anaxamanders attempt to bring the world of the unknown to reality was the most difficult task that one could encounter. Well-known for his theory of Apeiron, or the unlimited, Anaxamander pursued the changes of the Earth. He basically thought that apeiron compensated for the many changes the Earth undergoes. As a fragment from Anaxamander says, the unlimited is the first principle of things that are. It is that from which the coming-to-be takes place, and it is that to which they return when they perish, by moral necessity, giving satisfaction to one another and making reparation for their injustice, according to the order of time. Coming to be is the separation of opposites and does not involve any change in the natural being of a substance. Anaxamander thought that it was neither water nor any other substance, but it is of entirely different nature than that in which the unlimited exists. He believed that all things existed in some place. Whether they were absent or conspicuous was irrelevant; they still existed. He believed that qualities came into existence, vanished away, only to return again. Anaxamnder took into consideration that there was a storehouse or reservoir from which the qualities that now confront us have separated off and into which, when their contraries come forth in time, they will go back; the process being repeated in reverse, and so on in never-ending cycles. Anaxamander, unlike most philosophers of this time, assessed that the world was created from air, not water. He assumed that everything was created from nothing. This nothing, however, was actually the unknown. The unknown, as Anaxamander defines it, can best be described as the other half of what is. The undetermined is what is not and cannot be seen. Equally as important are water, land, and fire that were created by the density in the air. Each of these three things, as seen from Anaxamanders point of view, were the origin of all the rest of what exists. Water, of course, was the origin of life. From this water, first came fish that would evolve into what is now man. Bibliography Kirk,G.S. and Raven, J.E. The_Presocratic_Philosophers. London: Cambridge University Press, 1957 Wheelwright, Philip. The Presocratics. New Jersey: Prentice Hall, 1966 15 Oct. 1999. http://viator.ucs.indiana.edu/ancmed./foundations.htm 15 Oct. 1999. http://acnet.pratt.edu/arch5143/help/pre-socratic.html 13 Oct. 1999. hcc.hawaii.edu/instruct/div.sci/sci122/Greek/Greek.html

Daniel OConnell - Biography of Irish Statesman

Daniel OConnell - Biography of Irish Statesman Daniel OConnell was an Irish patriot who came to exert enormous influence on the relationship between Ireland and its British rulers during the first half of the 19th century. OConnell, a gifted orator, and charismatic figure rallied the Irish people and helped secure some degree of civil rights for the long-oppressed Catholic population. Seeking reform and progress through legal means, OConnell was not really involved in the periodic Irish rebellions of the 19th century. Yet his arguments provided the inspiration for generations of Irish patriots. OConnells signature political achievement was the securing of Catholic Emancipation. His later Repeal Movement, which sought to repeal the Act of Union between Britain and Ireland, was ultimately unsuccessful. But his management of the campaign, which included Monster Meetings which drew hundreds of thousands of people, inspired Irish patriots for generations. It is impossible to overstate the importance of OConnell to Irish life in the 19th century. After his death, he became a venerated hero both in Ireland and among the Irish who had emigrated to America. In many Irish-American households of the 19th century, a lithograph of Daniel OConnell would hang in a prominent location. Childhood in Kerry O’Connell was born on August 6, 1775, in County Kerry, in the west of Ireland. His family was somewhat unusual in that while Catholic, they were considered members of the gentry, and they owned land. The family practiced an ancient tradition of â€Å"fosterage,† in which a child of wealthy parents would be raised in the household of a peasant family. This was said to make the child deal with hardships, and other advantages would be that the child would learn the Irish language as well as local traditions and folklore practices. In his later youth, an uncle nicknamed â€Å"Hunting Cap† O’Connell doted on young Daniel, and often took him hunting in the rough hills of Kerry. The hunters used hounds, but as the landscape was too rough for horses, the men and boys would have to run after the hounds. The sport was rough and could be dangerous, but young O’Connell loved it. Studies in Ireland and France Following classes taught by a local priest in Kerry, O’Connell was sent to a Catholic school in the city of Cork for two years. As a Catholic, he couldn’t enter the universities in England or Ireland at the time, so his family sent him and his younger brother Maurice to France for further studies. While in France, the French Revolution broke out. In 1793 O’Connell and his brother were forced to flee the violence. They made their way to London safely, but with little more than the clothes on their backs. The passing of Catholic Relief Acts in Ireland made it possible for O’Connell to study for the bar, and in the mid-1790s he studied at schools in London and Dublin. In 1798 O’Connell was admitted to the Irish bar. Radical Attitudes While a student, O’Connell read widely and absorbed current ideas of the Enlightenment, including such authors as Voltaire, Rousseau, and Thomas Paine. He later became friendly with the English philosopher Jeremy Bentham, an eccentric character known for advocating a philosophy of â€Å"utilitarianism.† While O’Connell remained a Catholic for the rest of his life, he also always thought of himself as a radical and a reformer. Revolution of 1798 A revolutionary fervor was sweeping Ireland in the late 1790s, and Irish intellectuals such as Wolfe Tone were dealing with the French in hopes that French involvement could lead to Ireland’s liberation from England. O’Connell, however, having escaped from France, was not inclined to align himself with groups seeking French aid. When the Irish countryside erupted in rebellions of the United Irishmen in the spring and summer of 1798, O’Connell was not directly involved. His allegiance was actually to the side of law and order, so in that sense, he sided with British rule. However, he later said that he wasn’t approving of the British rule of Ireland, but he felt that open revolt would be disastrous. The 1798 uprising was particularly bloody, and the butchery in Ireland hardened his opposition to violent revolution. Legal Career of Daniel OConnell Marrying a distant cousin in July 1802, O’Connell soon had a young family to support. And though his law practice was successful and constantly growing, he was also always in debt. As O’Connell became one of the most successful lawyers in Ireland, he was known for winning cases with his sharp wit and extensive knowledge of the law. In the 1820s O’Connell was deeply involved with the Catholic Association, which promoted the political interests of the Catholics in Ireland. The organization was funded by very small donations which any poor farmer could afford. Local priests often urged those in the peasant class to contribute and become involved, and the Catholic Association became a widespread political organization. Daniel OConnell Runs for Parliament In 1828, OConnell ran for a seat in the British Parliament as the member from County Clare, Ireland. This was controversial as he would be barred from taking his seat if he won, as he was Catholic and Members of Parliament were required to take a Protestant oath. OConnell, with the support of poor tenant farmers who often walked miles to vote for him, won the election. As a Catholic Emancipation bill had recently passed, due in large measure to agitation from the Catholic Association, OConnell was eventually able to take his seat. As might be expected, OConnell was a reformer in Parliament, and some called him by the nickname, The Agitator. His great goal was to repeal the Act of Union, the 1801 law which had dissolved the Irish Parliament and united Ireland with Great Britain. Much to his despair, he was never able to see Repeal become a reality. Monster Meetings In 1843, OConnell mounted a great campaign for Repeal of the Act of Union and held enormous gatherings, called Monster Meetings, across Ireland. Some of the rallies drew crowds of up to 100,000. The British authorities, of course, were greatly alarmed. In October 1843 OConnell planned a huge meeting in Dublin, which British troops were ordered to suppress. With his aversion to violence, OConnell canceled the meeting. Not only did he lose prestige with some followers, but the British arrested and jailed him for conspiracy against the government. Return to Parliament OConnell returned to his seat in Parliament just as the Great Famine ravaged Ireland. He gave a speech in the House of Commons urging aid for Ireland and was mocked by the British. In poor health, OConnell traveled to Europe in hopes of recuperating, and while en route to Rome he died in Genoa, Italy on May 15, 1847. He remained a great hero to the Irish people. A grand statue of OConnell was placed on the main street of Dublin, which was later renamed OConnell Street in his honor.