Solution Manual For Philosophy The Power of Ideas 9Th Edition Moore Bruder 0078038359 9780078038358 Full Chapter PDF

Instructor's Manual | Chap.
2: The Pre-Socratics
Solution Manual for Philosophy The Power of Ideas 9th Edition

Moore
Bruder 0078038359
9780078038358
Full link download:
https://testbankpack.com/p/solution-manual-for-philosophy-the-
power-of-ideas-9th-edition-moore-bruder-0078038359-
9780078038358/
CHAPTER 2: THE PRE-SOCRATICS
Main Points
1. Epistemology is the branch of philosophy concerned primarily with the

nature, sources, limits, and criteria of knowledge. In the history of
philosophy, epistemology and metaphysics have been intimately
connected.
2. “Metaphysics,” the term, in its original meaning refers to those untitled

writings of Aristotle “after the Physics” that deal with subjects more
abstract and difficult to understand than those examined in the Physics.
3. The fundamental question of Aristotle’s metaphysics, and therefore of

metaphysics as a subject, is What is the nature of being? However, this
question was asked before Aristotle, so he was not the first metaphysician.
In addition, it has admitted a variety of interpretations over the centuries,
though for most philosophers it does not include such subjects as astral
projection, UFOs, or psychic surgery.
4. The first Western philosophers are known collectively as the pre-

Socratics, a loose chronological term applying to those Greek
philosophers who lived before Socrates (c. 470–399 B.C.).
Moore, Philosophy, 9e IM-2 | 1
© 2014 by McGraw-Hill Education. This is proprietary material solely for authorized instructor use. Not authorized for
sale or distribution in any manner. This document may not be copied, scanned, duplicated, forwarded, distributed, or
posted on a website, in whole or part.
Instructor's Manual | Chap. 2: The Pre-Socratics
5. The thinking of these early philosophers ushered in a perspective that

made possible a deep understanding of the natural world. Advanced
civilization is the direct consequence of the Greek discovery of
mathematics and the Greek invention of philosophy.
The Milesians
6. Thales conceived and looked for (and is said to be the first to do so) a
basic stuff out of which all is constituted. He pronounced it to be water.
7. Thales also introduced a perspective that was not mythological in

character. His view contributed to the idea that nature runs itself
according to fixed processes that govern underlying substances.
8. Anaximander thought the basic substance must be more elementary

than water and must be ageless, boundless, and indeterminate.
9. Anaximenes pronounced the basic substance to be air.
Pythagoras
10. Pythagoras is said to have maintained that things are numbers, but, more
accurately (according to his wife Theano), Pythagoras meant that things
are things because they can be enumerated. If something can be
counted, it is a thing (whether physical or not).
11. For Pythagoras, there is an intimacy between things and numbers.

Things participate in the universe of order and harmony. This led to the
concept that fundamental reality is eternal, unchanging, and accessible
only to reason.
Heraclitus and Parmenides
12. For Heraclitus, the essential feature of reality is fire, whose nature is
ceaseless change determined by a cosmic order he called the logos,
through which there is a harmonious union of opposites. Such ceaseless
change raises the problem of identity (can I step into the same river
twice?) and the problem of personal identity (am I the same person
over a lifetime?)
13. Parmenides deduced from a priori principles that being is a changeless,

single, permanent, indivisible, and undifferentiated whole. Motion and
generation are impossible, for if being itself were to change it would
become something different. But what is different from being is non-
being, and non-being just plain isn’t.
Empedocles and Anaxagoras
14. Empedocles, reconciling the views of Heraclitus and Parmenides,

recognized change in objects but said they were composed of changeless
basic material particles: earth, air, fire, water. The apparent changes in the
objects of experience were in reality changes in the positions of the basic
particles. He also recognized basic forces of change, love, and strife.
15. Anaxagoras introduced philosophy to Athens and introduced into

metaphysics the distinction between matter and mind. He held that the
formation of the world resulted from rotary motion induced in mass by
mind = reason = nous.
16. Mind did not create matter, but only acted on it, and did not act out of
purpose or objective.
Unlike Empedocles, Anaxagoras believed matter was composed of particles
that were infinitely divisible.
The Atomists
17. Leucippus and Democritus: All things are composed of minute,

imperceptible, indestructible, indivisible, eternal, and uncreated particles,
differing in size, shape, and perhaps weight. Atoms are infinite in number
and eternally in motion.
18. The Atomists distinguished inherent and noninherent qualities of

everyday objects: color and taste are not really “in” objects, but other
qualities, such as weight and hardness, are.
19. The Atomists held that because things move, empty space must be real.
20. The Atomists were determinists. They believed that atoms operate in
strict accordance with physical laws. They said future motions would be
completely predictable for anyone with enough knowledge about the
shapes, sizes, locations, directions, and velocities of the atoms.
21. The common thread of the pre-Socratics: all believed that the world we
experience is merely a manifestation of a more fundamental, underlying

reality.
Boxes
The Nature of Being?
(Some of the various questions a philosopher might have in mind when he or she
asks the question)
Profile: Pythagoras
(Remembered for the Pythagorean Theorem, actually discovered earlier by the

Babylonians)
On Rabbits and Motion
(Two of Zeno’s antimotion arguments explained)
Mythology
(The legacy of ancient myths)
Lecture and Discussion Ideas Related to Selected Questions
6. A note on Parmenides and the Atomists.
For Parmenides, the only alternative to being was non-being (nonexistence),

so that if being itself could undergo change of any kind (that is, could be
different in some way from what it was originally), the only way for
being to be different would be for it not to exist.
But that is logically absurd, for being cannot be and not-be at the same time.
Thus, it is impossible for being to change.
The Atomists used the idea of a “void” (the Greek word is kenon, the Latin
word vacuum) to give “room” for things (atoms) to undergo change. But
empty space was also real.
A helpful way to understand this is to note that while the void was “nothing”
(no-thing), it was not non-being. So for the Atomists both things and no-
things existed: both had being (as opposed to non-being). A comparison
of the two views appears below.
Parmenides and the Atomists Compared
Parmenides
BEING IS NON-BEING IS NOT
Atomists
BEING NON-BEING IS NOT
Thing (Body)
No-Thing (Void) IS
Source: Unknown
8. “The behavior of atoms is governed entirely by physical laws.” “Humans have

free will.” Are these statements incompatible? Explain.
We don’t believe they ever invented a beginning philosophy student who
doubted free will. So regardless of your own views on the subject, it
can’t hurt to argue against the idea. If it does nothing else, it will help
students to see that the idea that we have free will is not the self-evident
thing that it seems. Chapter 17 discusses the problem of Free Will in
depth, so you may want to postpone detailed discussion until then.
A good way to begin is by stipulating that Smith has free will if and only if it
was physically possible for her to have acted differently in the same
circumstances. Hence: If she has free will then it was physically possible
for the atoms in the parts of her body that moved when she acted to have
moved differently in the same circumstances. And if the atoms could
have moved differently in the same circumstances, then they are not
governed by physical laws. So, if they are governed, then she doesn’t
have free will.
Possibly someone will ask, and even if nobody does ask the subject should be
brought up anyway, why it is that, if it were possible for something
physical to have behaved differently in the same circumstances, then it
was not governed by physical law. The answer is that that’s what it is to
be governed by physical law. Take a simple law, for example, water boils
at 100 degrees Celsius. What it means to say that that is a law is that if
you raise the temperature of some water to 100 degrees it will boil. If
you could raise the water to 100 degrees without its boiling, then it
wouldn’t be a law that water boils at that temperature.
A rejoinder might be—and few students will raise it, though you might—
that it is consistent with the idea that the activity of subatomic entities is
governed by physical laws that there are “uncaused events” in the
subatomic realm, and that therefore a subatomic entity could have
behaved differently in exactly the same circumstances even though it is
governed by physical laws. It might then further be suggested that if
subatomic entities could have behaved differently in the same
circumstances while being governed by physical laws, then so could
atoms and larger things, such as Smith’s arms and legs, since subatomic
entities exist in these atoms and larger things.
However, let’s set aside the scientific controversies involved in this rejoinder
and suppose that the atoms in Smith’s arms, while being governed by
physical laws, could have moved differently due to the “uncaused”
activity of internal subatomic entities. The point is, so what? True, it
would follow that Smith has free will, as defined above, for she could
have acted differently in the same circumstances (at least her body parts
could have moved differently). But if she had acted differently, it would
have been due to the “uncaused activity” of subatomic particles within
her body, and not due to her.
This is a good place to bring forth the old dilemma: Either your act was
caused, or it wasn’t. If it was, then it couldn’t have not happened. And if
it wasn’t, then you didn’t cause it. Either way, you can’t be held to
account for your act.
Philosophers’ Principal Works
Thales (c. 640–546 B.C.)

Anaximander (c. 610–547 B.C.)
On the Nature of Things
Anaximenes (fl. c. 545 B.C.)
Pythagoras (c. 580–500 B.C.)
Theano of Croton (sixth century B.C.)

On Piety
Heraclitus (c. 535–475 B.C.)

Parmenides (fifth century B.C.)
Zeno (c. 489–430 B.C.)

Empedocles (c. 490–430 B.C.)
On the Nature of Things
Purifications
Anaxagras (c. 500–428 B.C.)
Democritus (460–370 B.C.)
Little World System
On Nature
In the Nature of Man
Leucippus (mid-fifth century B.C.)

On Mind
Another random document with
no related content on Scribd:
25. such royal majesty as had not been on any king before him in
Israel] Strictly speaking, the comparison is limited to Solomon on the
one side, and his predecessors, David and Saul (Ishbosheth is
ignored in Chronicles) on the other, but we may suppose that the
Chronicler is writing somewhat loosely from his own standpoint, and
really means to say that Solomon was surpassed in glory by no king
of Israel. It is just possible (compare Job xxxiv. 19) to render the
Hebrew royal majesty which was not on any king more than on
him in Israel.
In Chronicles the character of Solomon is idealised somewhat in

the same fashion as that of David. He is depicted as the monarch
who attained the ideal of inspired wisdom and of royal splendour,
and whose piety was supremely manifested in the privilege permitted
him of building and dedicating the Temple. In this last fact the
Chronicler doubtless felt that Solomon had a claim to the praises of
posterity which completely outweighed any sinister traits of his
character revealed in Kings. Elsewhere he refers to Solomon’s
failings in order to point a moral; “Did not Solomon, king of Israel, sin
by these things?... Even him did strange women cause to sin”
(Nehemiah xiii. 26). But here, where he relates his reign as a whole,
the darker aspects—his many wives and his tolerance of their
idolatrous worship—are passed over and only the king’s zeal for
Jehovah and the glories of Israel in his day are allowed to appear.
26‒30.
A Summary of David’s Reign.
²⁶Now David the son of Jesse reigned over

all Israel. ²⁷And the time that he reigned over
Israel was forty years; seven years reigned he
in Hebron, and thirty and three years reigned
he in Jerusalem. ²⁸And he died in a good old
age, full of days, riches, and honour: and
Solomon his son reigned in his stead.
27. forty years] Compare 2 Samuel v. 4, 5; 1 Kings ii. 11.
²⁹Now the acts of David the king, first and last,

behold, they are written in the history ¹ of
Samuel the seer, and in the history ¹ of Nathan
the prophet, and in the history ¹ of Gad the
seer;
¹ Hebrew words.
29. On the “histories” cited in this verse, see the Introduction, § 5,

pp. xxx‒xxxii. Compare 2 Chronicles ix. 29.
in the history] literally words. The Book of Chronicles itself is

called in Hebrew, The words (or the acts) of the days.
Samuel the seer] Compare 1 Samuel ix. 9, 19.
Nathan the prophet] See 2 Samuel vii. 2 (= 1 Chronicles xvii. 1);

2 Samuel xii. 1; 1 Kings i. 8‒39.
Gad the seer] See 2 Samuel xxiv. 11 (= 1 Chronicles xxi. 9), Gad
the prophet, David’s seer.
In the Hebrew Samuel is called rōeh (seer), Nathan, nābī

(prophet), and Gad, ḥōzeh (gazer or seer of visions).
³⁰with all his reign and his might, and the times
that went over him, and over Israel, and over
all the kingdoms of the countries.
30. the times] i.e. the changes, vicissitudes. Compare xii. 32,
note.
THE SECOND BOOK OF
THE CHRONICLES
Chapters I.‒IX.
Solomon.
Chapter I.
1‒6.
Solomon’s great Sacrifice at Gibeon.
Verses 1‒5 are the composition of the Chronicler; for verse 6

compare 1 Kings iii. 4.
¹A ND Solomon the son of David was

strengthened in his kingdom, and the
Lord his God was with him, and magnified
him exceedingly.
1. was strengthened] or, strengthened himself, a favourite
expression of the Chronicler; compare xii. 13, xiii. 21 (waxed mighty),
xvii. 1, xxiii. 1, etc.
magnified] compare 1 Chronicles xxix. 25.

²And Solomon spake unto all Israel, to the
captains of thousands and of hundreds, and to
the judges, and to every prince in all Israel,
the heads of the fathers’ houses.
2. unto all Israel] The impression, conveyed in the preceding
chapter, that Solomon’s accession was marred by no internal discord
in the nation, is again emphasised.
³So Solomon, and all the congregation with

him, went to the high place that was at
Gibeon; for there was the tent of meeting of
God, which Moses the servant of the Lord
had made in the wilderness.
3. the high place ... at Gibeon] Compare 1 Chronicles xvi. 39, xxi.
29; 1 Kings iii. 4. The passage in Kings naïvely states that Solomon
offered his sacrifice at Gibeon (6 miles north-west of Jerusalem)
because that was the great high place. The Chronicler regarded the
worship of the high-places as an illegal act, and sought to justify
Solomon’s action in this undeniable instance by the theory that the
tent of meeting and the brasen altar (verse 5) were at the high-place
of Gibeon (see the head-note to 1 Chronicles xiii.). Without doubt the
high-place at Gibeon had been used by the Canaanites for worship
from a very early date.
in the wilderness] See Exodus xxv. 1 ff., xxxv. 4 ff.
⁴But the ark of God had David brought up from

Kiriath-jearim to the place that David had
prepared for it: for he had pitched a tent for it
at Jerusalem.
4. Kiriath-jearim] Compare 1 Chronicles xiii. 5.
pitched a tent] compare 1 Chronicles xv. 1.
⁵Moreover the brasen altar, that Bezalel the

son of Uri, the son of Hur, had made, was
there ¹ before the tabernacle of the Lord: and
Solomon and the congregation sought unto it.
¹ Or, as otherwise read, he had put.
5. Bezalel] See Exodus xxxi. 2, xxxviii. 1‒7, and compare 1

Chronicles ii. 20.
was there] margin he had put. In the Hebrew the position of a

point makes the difference between these two translations.
sought unto it] See 1 Chronicles xxviii. 8, note.
⁶And Solomon went ¹ up thither to the brasen

altar before the Lord, which was at the tent of
meeting, and offered a thousand burnt
offerings upon it.
¹ Or, offered there, upon ... yea, he offered.
6. went up thither] or, as margin, offered there, upon. It is to be

noted that the Chronicler does not ignore the exercise of priestly
functions by Solomon, although such exercise must have seemed
wrong in his eyes, but follows his authority (1 Kings iii. 4) without
adding any explanation.
7‒13 (= 1 Kings iii. 5‒15).

Solomon’s Vision, and Return to Jerusalem.
⁷In that night did God appear unto Solomon,
and said unto him, Ask what I shall give thee.
⁸And Solomon said unto God, Thou hast
shewed great kindness unto David my father,
and hast made me king in his stead.
7. did God appear] In Kings, the Lord appeared in a dream.
⁹Now, O Lord God, let thy promise unto David

my father be established: for thou hast made
me king over a people like the dust of the
earth in multitude.
9. thy promise] i.e. that Solomon would be king after David, that
he would build the Temple, and that his house would reign over
Israel for ever (1 Chronicles xxii. 9 ff.). Part of this promise had come
true, and Solomon now prays for the fulfilment of the remainder. It is,
however, possible that the particular reference is to the first words of
1 Chronicles xxii. 12, which may be translated as a promise, Surely
the Lord will give thee wisdom and understanding.
¹⁰Give me now wisdom and knowledge, that I

may go out and come in before this people: for
who can judge this thy people, that is so
great? ¹¹And God said to Solomon, Because
this was in thine heart, and thou hast not
asked riches, wealth, or honour, nor the life of
them that hate thee, neither yet hast asked
long life; but hast asked wisdom and
knowledge for thyself, that thou mayest judge
my people, over whom I have made thee king:
10. go out and come in] The phrase denotes the transaction of
business of all kinds.
judge] Although every village by its headmen dispensed its own

justice to its inhabitants, yet enough cases too hard for local decision
remained over to make the king’s judicial functions of very great
importance; compare 2 Samuel xiv. 4 ff., xv. 2‒4.
¹²wisdom and knowledge is granted unto thee;

and I will give thee riches, and wealth, and
honour, such as none of the kings have had
that have been before thee, neither shall there
any after thee have the like.
12. wisdom and knowledge is granted unto thee] The incident
illustrates the truth that To him that hath shall be given; Solomon had
wisdom enough to offer a wise prayer; increase of wisdom followed
as the answer to the prayer.
¹³So Solomon came from his journey ¹ to the

high place that was at Gibeon, from before the
tent of meeting, unto Jerusalem; and he
reigned over Israel.
¹ The Septuagint and Vulgate have, came from the high place.
13. from his journey to the high place that was at Gibeon] This
clause yields no sense in the Hebrew and is probably a misplaced
gloss. Read simply, Then Solomon came to Jerusalem (compare 1
Kings iii. 15), or, as margin following LXX., came from the high
place....
14‒17 (= 1 Kings x. 26‒29).

Solomon’s Horses and Chariots.
¹⁴And Solomon gathered chariots and
horsemen: and he had a thousand and four
hundred chariots, and twelve thousand
horsemen, which he placed in the chariot
cities, and with the king at Jerusalem.
14. a thousand and four hundred chariots] See note on ix. 25.
the chariot cities] The greater part of Palestine is unsuitable for

the evolutions of chariots, but flat country is found along the coast of
the Mediterranean, in the plain of Esdraelon, and east of Jordan, and
in these three districts the chariot cities were probably situated.
Compare G. A. Smith, Historical Geography of the Holy Land, p. 667,
Appendix v.
¹⁵And the king made silver and gold to be in

Jerusalem as stones, and cedars made he to
be as the sycomore trees that are in the
lowland, for abundance.
15. to be in Jerusalem as stones] In Kings this is asserted of
silver only. Jerusalem is one of the stoniest places in the world. See
Kelman, Holy Land, pp. 9‒11.
the sycomore trees] See 1 Chronicles xxvii. 28, note.
lowland] Literally the Shephelah; i.e. essentially the stretch of low

hills separating the maritime plain from the hill country of Judah, yet
perhaps also including the Philistine plain. See Hastings, Dictionary
of the Bible III. 893‒894.
¹⁶And the horses which Solomon had were

brought out of Egypt; the king’s merchants
received them in droves, each drove at a
price.
16. And the horses which Solomon had were brought out of
Egypt] Egypt is an agricultural not a pastoral country; it lacks the
broad plains suitable for the rearing of large numbers of horses. But
the Arabs of the Sinai peninsula stood in close political and
mercantile relations with Egypt, and it may be that though the horses
were raised in Arabia and Central Asia they passed through
Egyptian hands (Barnes on 1 Kings x. 28). It is possible, however,
that the reading Egypt is a mistake—see the following note.
in droves, each drove at a price] The word “droves” is incorrectly

translated “linen yarn” in the Authorized Version The rendering
droves is just possible; but it is probable that, on the basis of some
versions, we should read from Ku‘i (or Kuë) at a price. Kuë is a
district mentioned in Assyrian inscriptions and generally identified
with Cilicia. It is further proposed that, instead of Egypt (Hebrew
Miṣraim), we should read Muṣri, a name applied (1) to Egypt, and
(2) extended beyond it to the area south of Palestine, and (3) also
denoting a district in north Syria, south of the Taurus, and named in
Assyrian inscriptions. In this case, in connection with Kuë, we should
identify it with the last mentioned.
¹⁷And they fetched up, and brought out of

Egypt a chariot for six hundred shekels of
silver, and an horse for an hundred and fifty:
and so for all the kings of the Hittites, and the
kings of Syria, did they bring them out by their
means.
17. out of Egypt] Hebrew Miṣraim. If the suggestion mentioned in
the previous note be adopted, then here also read Muṣri, the north
Syrian district.
and so ... by their means] i.e. by means of Solomon’s merchants
horses were exported for the kings of the Hittites and of Syria.
Hittites] Settlements of Hittites seem to have existed here and

there in Canaan, but in the regions north-east of Syria they formed a
powerful state, able for many centuries to contend on equal terms
with the Assyrians and Egyptians. Their chief cities were Carchemish
on the Euphrates and Kadesh on the Orontes. They were subdued in
the eighth century by the Assyrians.
Chapter II.
Solomon’s Preparations for Building
the Temple.
1, 2 [i. 18, ii. 1, Hebrew] (= verses 17, 18 below; 1 Kings v. 15).
Bearers and Hewers.
¹Now Solomon purposed to build an house

for the name of the Lord, and an house for
his kingdom.
1. for the name] compare 1 Chronicles xxii. 7, 10, 19, xxviii. 3,
xxix. 16.
an house for his kingdom] See 1 Kings vii. 1‒8.
²And Solomon told out threescore and ten

thousand men to bear burdens, and fourscore
thousand men that were hewers in the
mountains, and three thousand and six
hundred to oversee them.
2. told out] i.e. counted. The 150,000 bearers and hewers
mentioned here are said to have been aliens (verse 17). This agrees
with 1 Kings v. 15, which distinguishes them from a levy of 30,000
hewers raised out of all Israel (1 Kings v. verse 13). The 30,000
Israelites were subject to a corvée of one month in every three, the
150,000 aliens were presumably supposed to have been
continuously engaged on the work. The Chronicler makes no
mention of the levy of 30,000 Israelites, recorded in Kings, for no
doubt he thought it unfitting that compulsory labour should be laid on
the Israelites themselves. On the other hand he holds that the
150,000 were all aliens (see verses 17, 18), whereas the writer in
Kings, not having that scruple before his mind, does not make any
such sweeping assertion (compare, however, 1 Kings ix. 20).
3‒10 (compare 1 Kings v. 2‒6).

Solomon’s Message to Huram.
This passage is much fuller in Chronicles than in 1 Kings, which

offers no parallel to Solomon’s language with regard to the Temple;
verses 4‒6. Again, verse 7 (the request for a “cunning man”) has no
nearer parallel than 1 Kings vii. 13. For verse 10 also there is no
strict parallel in 1 Kings.
³And Solomon sent to Huram ¹ the king of Tyre,

saying, As thou didst deal with David my
father, and didst send him cedars to build him
an house to dwell therein, even so deal with
me.
¹ In 1 Kings v. 1, Hiram.
3. Huram] Another form of Hiram (1 Kings v. 1 [15, Hebrew])

which is a shortened form of Ahiram (Hebrew Āḥ, “brother” and rām,
“exalted”). Yet another form is Hirom (1 Kings v. 10; see Revised
Version margin). The Phoenician language is written with even fewer
vowel signs than are found in ancient Hebrew; hence the uncertainty
in the form of this name.
didst send him cedars] See 1 Chronicles xiv. 1 = 2 Samuel v. 11.
⁴Behold, I build an house for the name of the

Lord my God, to dedicate it to him, and to
burn before him incense of sweet spices, and
for the continual shewbread, and for the burnt
offerings morning and evening, on the
sabbaths, and on the new moons, and on the
set feasts of the Lord our God. This is an
ordinance for ever to Israel. ⁵And the house
which I build is great; for great is our God
above all gods.
4. the continual shewbread] See 1 Chronicles ix. 32, notes;
Leviticus xxiv. 5‒9.
on the set feasts] Compare 1 Chronicles xxiii. 31, note.
⁶But who is able ¹ to build him an house,

seeing the heaven and the heaven of heavens
cannot contain him? who am I then, that I
should build him an house, save only to burn
incense before him?
¹ Hebrew retaineth strength.
6. is able] Literally retaineth strength] 1 Chronicles xxix. 14.
cannot contain him] verses 4‒6 are carefully framed to guard

against the careless imagination that the Temple is God’s dwelling:
to the Chronicler it is only the spot where worship is offered.
Compare vi. 2, 18.
⁷Now therefore send me a man cunning to

work in gold, and in silver, and in brass, and in
iron, and in purple, and crimson, and blue, and
that can skill to grave all manner of gravings,
to be with the cunning men that are with me in
Judah and in Jerusalem, whom David my
father did provide.
7. can skill to grave] Literally knoweth how to grave. To “grave” is
to “carve”; compare 1 Kings vi. 29.
my father did provide] See 1 Chronicles xxii. 15.
⁸Send me also cedar trees, fir ¹ trees, and

algum ² trees, out of Lebanon: for I know that
thy servants can skill to cut timber in Lebanon;
and, behold, my servants shall be with thy
servants, ⁹even to prepare me timber in
abundance: for the house which I am about to
build shall be wonderful great.
¹ Or, cypress. ² In 1 Kings x. 11, almug trees.
8. cedar trees] See 1 Chronicles xxii. 4.
fir trees] margin, cypress trees (which however are not now
indigenous on Lebanon).
algum trees] called almug trees in 1 Kings x. 11, 12 and there

described as coming from Ophir. According to 1 Kings v. 8 Solomon
asked for cedar and “fir” only; so that the mention of algum trees
here is probably incorrect. Algum is perhaps sandal-wood.
¹⁰And, behold, I will give to thy servants, the

hewers that cut timber, twenty thousand
measures ¹ of beaten wheat, and twenty
thousand measures ¹ of barley, and twenty
thousand baths of wine, and twenty thousand
baths of oil.
¹ Hebrew cors.
10. measures] Hebrew cors. A cor was the same as a homer =

about 11 bushels.
beaten wheat] 1 Kings v. 11, wheat for food. The text is doubtful,
and the phrase beaten wheat occurs nowhere else and is uncertain
in meaning.
of barley] The barley and wine are not mentioned in 1 Kings v. 11;
there wheat and oil only are mentioned.
twenty thousand baths of oil] In 1 Kings v. 11 (Hebrew) twenty

cors of pure oil. In liquid measure the bath = about 8¼ gallons. As
ten baths went to a cor, the amount stated in Chronicles is a hundred
times as much as the amount given in 1 Kings.
11‒16 [10‒15, Hebrew] (compare 1 Kings v. 7‒9).

Huram’s Answer to Solomon.
Like the preceding verses 3‒10, these verses show considerable

variations from the parallel in Kings.
¹¹Then Huram the king of Tyre answered in

writing, which he sent to Solomon, Because
the Lord loveth his people, he hath made
thee king over them. ¹²Huram said moreover,
Blessed be the Lord, the God of Israel, that
made heaven and earth, who hath given to
David the king a wise son, endued with
discretion and understanding, that should
build an house for the Lord, and an house for
his kingdom.
12. The sequence is greatly improved if this verse is read before
verse 11. Probably the transposition should be made.
God of Israel] The Chronicler feels no incongruity in making

Huram use the language of a worshipper of Jehovah.
¹³And now I have sent a cunning man, endued

with understanding, of Huram ¹ my father’s,
¹ Or, even Huram my father See chapter iv. 16.
13. I have sent] According to 1 Kings vii. 13 Solomon himself sent

and fetched Hiram the artificer.
of Huram my father’s] Render either literally as margin, even

Huram my father, or better, even Huram my trusted counsellor.
Huram the king calls Huram the artificer my father as a title of
honour. Compare iv. 16.
¹⁴the son of a woman of the daughters of Dan,

and his father was a man of Tyre, skilful to
work in gold, and in silver, in brass, in iron, in
stone, and in timber, in purple, in blue, and in
fine linen, and in crimson; also to grave any
manner of graving, and to devise any device:
that there may be a place appointed unto him
with thy cunning men, and with the cunning
men of my lord David thy father. ¹⁵Now
therefore the wheat and the barley, the oil and
the wine, which my lord hath spoken of, let
him send unto his servants:
14. of Dan] in 1 Kings vii. 14, of Naphtali. The reading of
Chronicles may have arisen from Exodus xxxi. 6 (Oholiab one of the
artificers of the tabernacle was of the tribe of Dan).
¹⁶and we will cut wood out of Lebanon, as

much as thou shalt need: and we will bring it
to thee in floats by sea to Joppa ¹; and thou
shalt carry it up to Jerusalem.
¹ Hebrew Japho.
16. Joppa] Hebrew Japho, modern Jaffa (Yāfā).
17, 18 [16, 17, Hebrew] (compare verse 2 above).

Bearers and Hewers.
¹⁷And Solomon numbered all the strangers

that were in the land of Israel, after the
numbering wherewith David his father had
numbered them; and they were found an
hundred and fifty thousand and three
thousand and six hundred.
17. David his father] See 1 Chronicles xxii. 2.
¹⁸And he set threescore and ten thousand of

them to bear burdens, and fourscore thousand
that were hewers in the mountains, and three
thousand and six hundred overseers to set the
people awork.
18. As the separate numbers given in this verse equal the total
(150,000) given in verse 17, evidently the Chronicler thought that all
the aliens in the land were forced to take part in the work!
three thousand and six hundred overseers] In 1 Kings v. 16, three

thousand and three hundred. Three in Hebrew (which may be
represented in English by the letters SLS) is easily corrupted into six
(= SS in English letters). Compare also viii. 10 (= 1 Kings ix. 23).
awork] i.e. on work, to work.
Chapter III.
1, 2.
The Temple Begun.
Verse 1 has no parallel in Kings; for verse 2 compare 1 Kings vi.

1.
¹Then Solomon began to build the house of

the Lord at Jerusalem in mount Moriah,
where the Lord appeared unto David his
father, which he made ready ¹ in the place that
David ² had appointed, in the threshing-floor of
Ornan ³ the Jebusite.
¹ The Septuagint and Vulgate have, in the place which David
had prepared, in the threshing-floor &c.
² Hebrew in the place of David.
³ In 2 Samuel xxiv. 16, &c., Araunah.
1. in mount Moriah] Genesis xxii. 2.
which he made ready in the place that David had appointed]

Read rather, as margin, in the place which David had prepared
(so LXX.).
Ornan the Jebusite] See 1 Chronicles xxi. 15 ff.
²And he began to build in the second day of

the second month, in the fourth year of his
reign.
2. in the second day] The words are absent from 1 Kings and
should probably be omitted here. The year according to 1 Kings was
the four hundred and eightieth after the Exodus.
3 (= 1 Kings vi. 2).

The Measurements of the Temple.
³Now these are the foundations which

Solomon laid for ¹ the building of the house of
God. The length by cubits after the first
measure was threescore cubits, and the
breadth twenty cubits.
¹ Or, these are the things wherein Solomon was instructed for
&c.
3. these are the foundations] i.e. the measurements which follow
state the ground-plan of the Temple.
cubits after the first measure] The cubit was the length of the
forearm from the elbow to the extremity of the middle finger, about
17½ inches. A difficult verse in Ezekiel (xl. 5) seems to have given
rise to the idea that in early times the cubit was a somewhat longer
measure, and that may be what the Chronicler intended by the
present phrase “cubits after the first (or former) measure.” Exact
measurements on the site of the Temple have now demonstrated
that about 17½ inches was at all times the standard length of the
cubit (see Palestine Exploration Fund Statement October, 1915, pp.
186 f.).
4 (= 1 Kings vi. 3).

The Porch.
⁴And the porch that was before the house, the

length of it, according to the breadth of the
house, was twenty cubits, and the height an
hundred and twenty: and he overlaid it within
with pure gold.
4. And the porch that was before the house] The Hebrew text is
corrupt, but the sense of the original reading has probably been
correctly guessed by the Revised Version.
the height an hundred and twenty] So also LXX. As the Temple

was only 30 cubits in height, this building was rather a tower than a
porch. In 1 Kings nothing is said about height. Most probably the true
reading was “twenty,” not “an hundred and twenty”; the “hundred”
being a marginal gloss added by someone who was thinking of
Herod’s Temple of which the porch was 100 cubits in height.
5‒7 (compare 1 Kings vi. 15, 21, 29, 30).

The Temple.

Solution Manual For Philosophy The Power of Ideas 9Th Edition Moore Bruder 0078038359 9780078038358 Full Chapter PDF

Uploaded by

Document Information

Original Title

Copyright

Available Formats

Share this document

Share or Embed Document

Sharing Options

Did you find this document useful?

Is this content inappropriate?

Copyright:

Available Formats

Solution Manual For Philosophy The Power of Ideas 9Th Edition Moore Bruder 0078038359 9780078038358 Full Chapter PDF

Uploaded by

Copyright:

Available Formats

Instructor's Manual | Chap.

Solution Manual for Philosophy The Power of Ideas 9th Edition

CHAPTER 2: THE PRE-SOCRATICS

1. Epistemology is the branch of philosophy concerned primarily with the

2. “Metaphysics,” the term, in its original meaning refers to those untitled

3. The fundamental question of Aristotle’s metaphysics, and therefore of

4. The first Western philosophers are known collectively as the pre-

5. The thinking of these early philosophers ushered in a perspective that

Moore, Philosophy, 9e IM-2 | 2

7. Thales also introduced a perspective that was not mythological in

8. Anaximander thought the basic substance must be more elementary

9. Anaximenes pronounced the basic substance to be air.

11. For Pythagoras, there is an intimacy between things and numbers.

Heraclitus and Parmenides

13. Parmenides deduced from a priori principles that being is a changeless,

Moore, Philosophy, 9e IM-2 | 3

Empedocles and Anaxagoras

14. Empedocles, reconciling the views of Heraclitus and Parmenides,

15. Anaxagoras introduced philosophy to Athens and introduced into

17. Leucippus and Democritus: All things are composed of minute,

18. The Atomists distinguished inherent and noninherent qualities of

Moore, Philosophy, 9e IM-2 | 4

experience is merely a manifestation of a more fundamental, underlying

The Nature of Being?

(Remembered for the Pythagorean Theorem, actually discovered earlier by the

On Rabbits and Motion

(Two of Zeno’s antimotion arguments explained)

(The legacy of ancient myths)

Lecture and Discussion Ideas Related to Selected Questions

6. A note on Parmenides and the Atomists.

For Parmenides, the only alternative to being was non-being (nonexistence),

Moore, Philosophy, 9e IM-2 | 5

Parmenides and the Atomists Compared

8. “The behavior of atoms is governed entirely by physical laws.” “Humans have

Moore, Philosophy, 9e IM-2 | 6

Moore, Philosophy, 9e IM-2 | 7

Philosophers’ Principal Works

Thales (c. 640–546 B.C.)

Theano of Croton (sixth century B.C.)

Heraclitus (c. 535–475 B.C.)

Zeno (c. 489–430 B.C.)

Leucippus (mid-fifth century B.C.)

Moore, Philosophy, 9e IM-2 | 8

In Chronicles the character of Solomon is idealised somewhat in

²⁶Now David the son of Jesse reigned over

²⁹Now the acts of David the king, first and last,

29. On the “histories” cited in this verse, see the Introduction, § 5,

in the history] literally words. The Book of Chronicles itself is

Samuel the seer] Compare 1 Samuel ix. 9, 19.

Nathan the prophet] See 2 Samuel vii. 2 (= 1 Chronicles xvii. 1);

In the Hebrew Samuel is called rōeh (seer), Nathan, nābī

Verses 1‒5 are the composition of the Chronicler; for verse 6

¹A ND Solomon the son of David was

magnified] compare 1 Chronicles xxix. 25.

³So Solomon, and all the congregation with

in the wilderness] See Exodus xxv. 1 ff., xxxv. 4 ff.

⁴But the ark of God had David brought up from

pitched a tent] compare 1 Chronicles xv. 1.

⁵Moreover the brasen altar, that Bezalel the

5. Bezalel] See Exodus xxxi. 2, xxxviii. 1‒7, and compare 1

was there] margin he had put. In the Hebrew the position of a

sought unto it] See 1 Chronicles xxviii. 8, note.

⁶And Solomon went ¹ up thither to the brasen