Parmenides (dialogue)
Parmenides (Greek: Παρμενίδης) is one of the dialogues of Plato. It is widely considered to be one of the more, if not the most, challenging and enigmatic of Plato's dialogues.[1][2][3] The Parmenides purports to be an account of a meeting between the two great philosophers of the Eleatic school, Parmenides and Zeno of Elea, and a young Socrates. The occasion of the meeting was the reading by Zeno of his treatise defending Parmenidean monism against those partisans of plurality who asserted that Parmenides' supposition that there is a one gives rise to intolerable absurdities and contradictions. At this point, Parmenides takes over as Socrates' interlocutor and dominates the remainder of the dialogue. After establishing that Socrates himself has made the distinction between Forms and sensibles, Parmenides asks him what sorts of Form he is prepared to recognize. The second part of the dialogue can be divided in the three following parts: Hypothesis n.1: If it is one.
Jason
We ask you, humbly: don't scroll away. Hi, reader in Canada, it seems you use Wikipedia a lot; that's great! This is the 6th appeal we've shown you. Thank you! Greek mythological hero Jason ( JAY-sən; Greek: Ἰάσων, translit. Persecution by Pelias Pelias, king of Iolcos, stops on the steps of a temple as he recognises young Jason by his missing sandal; Roman fresco from Pompeii, 1st century AD. Pelias (Aeson's half-brother) was power-hungry and sought to gain dominion over all of Thessaly. Many years later, Pelias was holding games in honor of Poseidon when the grown Jason arrived in Iolcus, having lost one of his sandals in the river Anauros ('wintry Anauros') while helping an old woman (actually the Goddess Hera in disguise) to cross.[1] She blessed him for she knew, as goddesses do, what Pelias had planned. The Argonauts and the Quest for the Golden Fleece The Isle of Lemnos During the visit of the Argonauts the women mingled with the men creating a new "race" called Minyae. Cyzicus Sirens
Medical Symbol Cadeusius and Rod of Asclepius the same. Hermes legend '2 fighting snakes.. then in harmony' EXACTLY as the Egyptian Agath Tyche, Agath Daemon. Agatha Tyche = Isis. No one links ANY of this
The image of serpents wrapped around a staff is a familiar one in the medical field, decorating pharmaceutical packaging and hospitals alike. Snakes bites are generally bad news, and so the animal might seem ill-fitting as the symbol of the medical profession, but the ancient emblem actually has a quite a story behind it. There are actually two versions of the symbol. The winged version is known as a caduceus, andthe stick is actually a staff that was carried by the Olympian god Hermes. In Greek mythology, Hermes was a messenger between the gods and humans (which explains the wings) and a guide to the underworld (which explains the staff). Hermes was also the patron of travelers, which makes his connection to medicine appropriate because, in the olden days, doctors had to travel great distances by foot in order to visit their patients. In one version of Hermes' myth, he is given the staff by Apollo, the god of healing .
www.ancient
Asclepius was the ancient Greek god of medicine and he was also credited with powers of prophecy. The god had several sanctuaries across Greece; the most famous was at Epidaurus which became an important centre of healing in both ancient Greek and Roman times and was the site of athletic, dramatic, and musical Games held in Asclepius’ honour every four years. Asclepius In Mythology In Greek mythology Asclepius (or Asklepios) was a demi-god hero as he was the son of divine Apollo, and his mother was the mortal Koronis from Thessaly. In some accounts Koronis abandoned her child near Epidaurus in shame for his illegitimacy and left the baby to be looked after by a goat and a dog. However, in a different version of the story Koronis was killed by Apollo for being unfaithful, whilst, in yet another version, the Messenian Arsinoe was the unfortunate mother of Asclepius. Zeus saw Asclepius and his medical skills as a threat to the eternal division between humanity and the gods. Epidaurus
asclepius.html
Asclepius was the ancient Greek god of medicine, son of the god Apollo and Coronis, the daughter of Phlegyas, King of the Lapiths. He was married to Epione, the goddess of soothing; together, they had a number of children; their daughters were Panacea (goddess of medicines), Hygeia (goddess of health), Iaso (goddess of recuperation), Aceso (goddess of the healing process), Aglaea or Aegle (goddess of magnificence and splendor). They also had four sons; Machaon and Podalirius were legendary healers who fought in the Trojan War; Telesphorus who accompanied his sister, Hygeia, and symbolised recuperation; and Aratus. Asclepius was given to the Centaur Chiron, who raised him and taught him medicine and the healing arts. At some point, Asclepius healed a snake, which in return taught him secret knowledge - snakes were considered divine beings that were wise and could heal. This is how the symbol of Asclepius and later healing was a rod wreathed with a snake. See Also: Apollo, Centaur
Third man argument
Principles of Plato's theory of Forms[edit] Plato's theory of Forms, as it is presented in such dialogues as the Phaedo, Republic and the first part of the Parmenides, seems committed to the following principles: "F" stands for any Form (appearance, property). One-over-many: For any plurality of F things, there is a form of F-ness by virtue of partaking of which each member of that plurality is F.Self-predication: Every form of F-ness is itself F.Non-self-partaking: No form partakes of itself.Uniqueness: For any property F, there is exactly one form of F-ness.Purity: No form can have contrary properties.One/many: The property of being one and the property of being many are contraries.Oneness: Every form is one. The argument[edit] However, the TMA shows that these principles are mutually contradictory, as long as there is a plurality of things that are F: (In the following sentences, large is used as an example; however the argumentation obviously holds for any F.) Interpretation[edit]
Iolcus
Place in Greece Mythology[edit] Pelias sends forth Jason, in an 1879 illustration from Stories from the Greek Tragedians by Alfred Church. Coin (Chalkous) of Iolcus. 4th century BC. Obverse: Head of Artemis Iolkia. Reverse: Prow of Argo, ΙΩΛΚΙΩΝ (of Iolcians). According to ancient Greek mythology, Aeson was the rightful king of Iolcus, but his half-brother Pelias usurped the throne. History[edit] Site[edit] Ancient Iolcus' location is at the Volos Kastro,[19][20] located at WikiMiniAtlas Historical population[edit] References[edit]
Imhotep - Egyptian Asclepius / Hermes. Name in African is Imouthes, similar to Thermouthis
Statuette of Imhotep in the Louvre Traditions from long after Imhotep's death treated him as a great author of wisdom texts[2] and especially as a physician.[3][4][5][6][7] No text from his lifetime mentions these capacities and no text mentions his name in the first 1200 years following his death.[8][9] Apart from the three short contemporary inscriptions that establish him as chancellor to the pharaoh, the first text to reference Imhotep dates to the time of Amenhotep III (c. 1391–1353 BC). It is addressed to the owner of a tomb, and reads: The wab-priest may give offerings to your ka. It appears that this libation to Imhotep was done regularly, as they are attested on papyri associated with statues of Imhotep until the Late Period (c. 664–332 BC). The first references to the healing abilities of Imhotep occur from the Thirtieth Dynasty (c. 380–343 BC) onwards, some 2200 years after his death.[11][12] Historicity[edit] Architecture and engineering[edit] Deification[edit] Medicine[edit]
