Arabic text [the version of Abu 'Uthmān Sa'īd b. Ya'k̇ūb al-Dimashk̇ī] and translation by William Thomson. With introductory remarks, notes, and a glossary of technical terms by Gustav Junge and William Thomson.

The seventh book of Pappus's Collection, his commentary on the Domain (or Treasury) of Analysis, figures prominently in the history of both ancient and modern mathematics: as our chief source of information concerning several lost works of the Greek geometers Euclid and Apollonius, and as a book that inspired later mathematicians, among them Viete, Newton, and Chasles, to original discoveries in their pursuit of the lost science of antiquity. This presentation of it is concerned solely with recovering what can be learned from Pappus about Greek mathematics. The main part of it comprises a new edition of Book 7; a literal translation; and a commentary on textual, historical, and mathematical aspects of the book. It proved to be convenient to divide the commentary into two parts, the notes to the text and translation, and essays about the lost works that Pappus discusses. The first function of an edition of this kind is, not to expose new discoveries, but to present a reliable text and organize the accumulated knowledge about it for the reader's convenience. Nevertheless there are novelties here. The text is based on a fresh transcription of Vat. gr. 218, the archetype of all extant manuscripts, and in it I have adopted numerous readings, on manuscript authority or by emendation, that differ from those of the old edition of Hultsch. Moreover, many difficult parts of the work have received little or no commentary hitherto.

As of yet, the remarkable and highly influential textual form of Euclidean mathematics has not been considered from a literary-aesthetic perspective. By its extreme standardization and seeming non-literariness it appears to defy such an approach. This book nonetheless attempts precisely a literary-aesthetic study of the language and style of Euclid’s Elements, focusing on book I. It aims to find out what is literary about the form and what motivates this form as form. In doing so, it employs the concept of clarity, asking: How is the textual form related to logical and communicative clarity? That is, how far is the omnipresent standardization necessary for the accomplishment and successful communication of the proofs? Based on a close analysis of the standardization at all levels of the text (lexicon, grammar, structure, and especially diagram), it argues that the textual form of the Elements is standardized beyond logical-communicative purposes, and that it is in this sense ‘aesthetic’. The book exposes the unexpected literary dimension of Euclid’s Elements, provides a new interpretation of the peculiar form of the work, and offers a model for determining the role of clarity (not only) in Greek theoretical mathematics.

For textual studies relating to the ancient mathematical corpus the efforts by the Danish philologist, 1. L. Heiberg (1854-1928), are especially significant. Beginning with his doctoral dissertation, Quaestiones Archimedeae (Copen hagen, 1879), Heiberg produced an astonishing series of editions and critical studies that remain the foundation of scholarship on Greek mathematical 4 science. For comprehensiveness and accuracy, his editions are exemplary. In his textual studies, as also in the prolegomena to his editions, he carefully described the extant evidence, organized the manuscripts into stemmata, and drew out the implications for the state of the text. 5 With regard to his Archimedean work, Heiberg sometimes betrayed signs of the philologist's occupational disease - the tendency to rewrite a text deemed on subjective grounds to be unworthy. 6 But he did so less often than his prominent 7 contemporaries, and not as to detract appreciably from the value of his editions. In examining textual questions bearing on the Archimedean corpus, he attempted to exploit as much as possible evidence from the ancient commentators, and in some instances from the medieval translations. It is here that opportunities abound for new work, extending, and in some instances superseding, Heiberg's findings. For at his time the availability of the medieval materials was limited. In recent years Marshall Clagett has completed a mammoth critical edition of the medieval Latin tradition of Archimedes,8 while the bibliographical instruments for the Arabic tradition are in good order thanks to the work of Fuat Sezgin.

First published in 1926, this book contains the first volume of a three-volume English translation of the thirteen books of Euclid's Elements.

This book offers a new and original hypothesis on the origin of modal ontology, whose roots can be traced back to the mathematical debate about incommensurable magnitudes, which forms the implicit background for Plato’s later dialogues and culminates in the definition of being as dynamis in the Sophist. Incommensurable magnitudes – also called dynameis by Theaetetus – are presented as the solution to the problem of non-being and serve as the cornerstone for a philosophy of difference and becoming. This shift also marks the passage to another form of rationality – one not of the measure, but of the mediation. The book argues that the ontology and the rationality which arise out of the discovery of incommensurable constitutes a thread that runs through the entire history of philosophy, one that leads to Kantian transcendentalism and to the philosophies derived from it, such as Hegelianism and philosophical hermeneutics. Readers discover an insightful exchange with some of the most important issues in philosophy, newly reconsidered from the point of view of an ontology of the incommensurable. These issues include the infinite, the continuum, existence, and difference. This text appeals to students and researchers in the fields of ancient philosophy, German idealism, philosophical hermeneutics and the history of mathematics.