E-Book
E-Book, Englisch, 221 Seiten
Marshall History of Greek Philosophy
1. Auflage 2019
ISBN: 978-3-7481-9229-9
Verlag: BoD - Books on Demand
Format: EPUB
Kopierschutz: 6 - ePub Watermark
E-Book, Englisch, 221 Seiten
ISBN: 978-3-7481-9229-9
Verlag: BoD - Books on Demand
Format: EPUB
Kopierschutz: 6 - ePub Watermark
"The early philosophers as a rule formulated the originative principle (arche) of all things under some material expression. By the originative principle or element of things they meant that of which all existing things are composed, that which determines their coming into being, and into which they pass on ceasing to be. Where these philosophers differed from each other was simply in the answer which they gave to the question what was the nature of this principle, the differences of view among them applying both to the number, and to the character, of the supposed element or elements. "Thales, the pioneer of this philosophy, maintained that Water was the originative principle of all things. It was doubtless in this sense that he said that the earth rested on water. What suggested the conception to him may have been such facts of observation, as that all forms of substance which promote life are moist, that heat itself seems to be conditioned by moisture, that the life-producing seed in all creatures is moist, and so on."
Marshall
History of Greek Philosophy jetzt bestellen!
Autoren/Hrsg.
Weitere Infos & Material
CHAPTER II
THE SCHOOL OF MILETUS ( )
[17]
III. ANAXIMENES.—This philosopher was also a native of Miletus, and is said to have been a hearer or pupil of Anaximander. As we have said, the [19] tendency of the later members of the school was towards emphasising the side of the supposed underlying principle of nature, and accordingly Anaximenes chose Air as the element which best [18] represented or symbolised that principle. Its fluidity, readiness of movement, wide extension, and absolute neutrality of character as regards colour, taste, smell, form, etc., were obvious suggestions. The breath also, whose very name to the ancients implied an identity with the life or soul, was nothing but air; and the identification of Air with Life supplied just that principle of productiveness and movement, which was felt [20] to be necessary in the primal element of being. The process of existence, then, he conceived as consisting in a certain concentration of this diffused life-giving element into more or less solidified forms, and the {15} ultimate separation and expansion of these back into the formless air again. The contrary forces previously used by Anaximander—heat and cold, drought and moisture—are with Anaximenes also the agencies which institute these changes.
This is pretty nearly all that we know of Anaximenes. So far as the few known facts reveal him, we can hardly say that except as supplying a step towards the completer development of the [22] idea in being, he greatly adds to the chain of progressive thought.
IV. HERACLITUS.—Although not a native of Miletus, but of Ephesus, Heraclitus, both by his nationality as an Ionian and by his position in the development of philosophic conceptions, falls naturally to be classed with the philosophers of Miletus. His period may be given approximately as from about 560 to 500 B.C., though others place him a generation later. Few authentic particulars have been preserved of him. We hear of extensive travels, of his return to his native city only to refuse a share in its activities, of his retirement to a hermit's life. He seems to have formed a contrast to the preceding philosophers in his greater detachment from the ordinary interests of civic existence; and much in his teaching suggests the ascetic if not the misanthrope. He received the nickname of 'The Obscure,' from the studied mystery in which he was supposed to involve his {16} [23] teaching. He wrote not for the vulgar, but for the gifted few. 'Much learning makes not wise' was the motto of his work; the man of gift, of insight, that man is better than ten thousand. He was savage in his criticism of other writers, even the greatest. Homer, he said, and Archilochus too, deserved to be hooted from the platform and thrashed. Even the main purport of his writings was differently interpreted. Some named his work 'The Muses,' as though it were chiefly a poetic vision; others named it 'The sure Steersman to the Goal of Life'; others, more prosaically, 'A Treatise of Nature.'
[26]
The fundamental principle or fact of being Heraclitus formulated in the famous dictum, 'All things pass.' In the eternal flux or flow of being consisted its reality; even as in a river the water is ever changing, and the river exists as a river only in virtue of this continual change; or as in a living body, wherein while there is life there is no stability or fixedness; stability and fixedness are the attributes of the unreal image of life, not of life itself. Thus, as will be observed, from the basis of being as conceived by Thales, with only a very vague conception of the counter-principle of movement, philosophy has wheeled round in Heraclitus to the other extreme; he finds his permanent element in the negation of permanence; being or reality consists in never 'being' but always 'becoming,' not in stability but in change.
{17}
[27]
This eternal movement he pictures elsewhere as an eternal strife of opposites, whose differences nevertheless consummate themselves in finest harmony. Thus oneness emerges out of multiplicity, multiplicity out of oneness; and the harmony of the universe is of contraries, as of the lyre and the bow. is the father and king and lord of all things. Neither god nor man presided at the creation of anything that is; that which was, is that which is, and that which ever shall be; even an ever-living Fire, ever kindling and ever being extinguished.
[28]
Thus in , as an image or symbol of the underlying reality of existence, Heraclitus advanced to the furthest limit attainable on physical lines, for the expression of its essentially character. That this Fire was no more than a symbol, suggested by the special characteristics of fire in nature,—its subtlety, its mobility, its power of penetrating all things and devouring all things, its powers for beneficence in the warmth of living bodies and the life-giving power of the sun,—is seen in the fact that he readily varies his expression for this principle, calling it at times the Thunderbolt, at others the eternal Reason, [29] or Law, or Fate. To his mental view creation was a process eternally in action, the fiery element descending by the law of its being into the cruder [30] forms of water and earth, only to be resolved again by upward process into fire; even as one sees the {18} vapour from the sea ascending and melting into the [32] aether. As a kindred vapour or exhalation he recognised the Soul or Breath for a manifestation of the essential element. It is formless, ever changing with every breath we take, yet it is the constructive and unifying force which keeps the body together, and conditions its life and growth. At this point [33] Heraclitus comes into touch with Anaximenes. In the act of breathing we draw into our own being a portion of the all-pervading vital element of all being; in this universal being we thereby live and move and have our consciousness; the eternal and omnipresent wisdom becomes, through the channels of our senses, and especially through the eyes, in fragments at least our wisdom. In sleep we are not indeed cut off wholly from this wisdom; through our breathing we hold as it were to its root; but of its flower we are then deprived. On awaking again we begin once more to partake according to our full measure of the living thought; even as coals when brought near the fire are themselves made partakers of it, but when taken away again become quenched.
[34]
Hence, in so far as man is wise, it is because his spirit is kindled by union with the universal spirit; but there is a baser, or, as Heraclitus termed it, a moister element also in him, which is the element of unreason, as in a drunken man. And thus the trustworthiness or otherwise of the senses, as the {19} channels of communication with the divine, depends on the or ,—or, as we should express it, using, after all, only another metaphor,—on the or of the spirit that is within. To those whose souls are base and barbarous, the eternal movement, the living fire, is invisible; and thus what they do see is nothing but death. Immersed in the mere appearances of things and their supposed stability, they, whether sleeping or waking, behold only dead forms; their spirits are dead.
[35]
For the guidance of life there is no law but the common sense, which is the union of those fragmentary perceptions of eternal law, which individual men [37] attain, in so far as their spirits are dry and pure. Of absolute knowledge human nature is not capable, but only the Divine. To the Eternal, therefore, alone all things are good and beautiful and just, because to Him alone do things appear in their totality. To the human partial reason some things are unjust and others just. Hence life, by reason of the limitations [38] involved in it, he sometimes spoke of as the death of the soul, and death as the renewal of its life. And so, [39] in the great events of man's life and in the small, as in the mighty circle of the heavens, good and evil, life and death, growth and decay, are but the systole and diastole, the outward and inward pulsation, of an eternal good, an eternal harmony. Day and {20} night, winter and summer, war and peace, satiety and hunger—each conditions the other, all are part of God. It is sickness that makes health good and sweet, hunger that gives its pleasure to feeding, weariness that makes sleep a good.
[39]
This vision of existence in its eternal flux and interchange, seems to have inspired Heraclitus with a contemplative melancholy. In the traditions of later times he was known as the philosopher. Lucian represents him as saying, "To me it is a sorrow that there is nothing fixed or secure, and that all things are thrown confusedly together, so that pleasure and pain, knowledge and ignorance, the great and the small, are the same, ever circling round and passing one into the other in the sport of time." "Time," he says elsewhere, "is like a child that plays with the dice." The highest good, therefore, for mortals is...
[17]
III. ANAXIMENES.—This philosopher was also a native of Miletus, and is said to have been a hearer or pupil of Anaximander. As we have said, the [19] tendency of the later members of the school was towards emphasising the side of the supposed underlying principle of nature, and accordingly Anaximenes chose Air as the element which best [18] represented or symbolised that principle. Its fluidity, readiness of movement, wide extension, and absolute neutrality of character as regards colour, taste, smell, form, etc., were obvious suggestions. The breath also, whose very name to the ancients implied an identity with the life or soul, was nothing but air; and the identification of Air with Life supplied just that principle of productiveness and movement, which was felt [20] to be necessary in the primal element of being. The process of existence, then, he conceived as consisting in a certain concentration of this diffused life-giving element into more or less solidified forms, and the {15} ultimate separation and expansion of these back into the formless air again. The contrary forces previously used by Anaximander—heat and cold, drought and moisture—are with Anaximenes also the agencies which institute these changes.
This is pretty nearly all that we know of Anaximenes. So far as the few known facts reveal him, we can hardly say that except as supplying a step towards the completer development of the [22] idea in being, he greatly adds to the chain of progressive thought.
IV. HERACLITUS.—Although not a native of Miletus, but of Ephesus, Heraclitus, both by his nationality as an Ionian and by his position in the development of philosophic conceptions, falls naturally to be classed with the philosophers of Miletus. His period may be given approximately as from about 560 to 500 B.C., though others place him a generation later. Few authentic particulars have been preserved of him. We hear of extensive travels, of his return to his native city only to refuse a share in its activities, of his retirement to a hermit's life. He seems to have formed a contrast to the preceding philosophers in his greater detachment from the ordinary interests of civic existence; and much in his teaching suggests the ascetic if not the misanthrope. He received the nickname of 'The Obscure,' from the studied mystery in which he was supposed to involve his {16} [23] teaching. He wrote not for the vulgar, but for the gifted few. 'Much learning makes not wise' was the motto of his work; the man of gift, of insight, that man is better than ten thousand. He was savage in his criticism of other writers, even the greatest. Homer, he said, and Archilochus too, deserved to be hooted from the platform and thrashed. Even the main purport of his writings was differently interpreted. Some named his work 'The Muses,' as though it were chiefly a poetic vision; others named it 'The sure Steersman to the Goal of Life'; others, more prosaically, 'A Treatise of Nature.'
[26]
The fundamental principle or fact of being Heraclitus formulated in the famous dictum, 'All things pass.' In the eternal flux or flow of being consisted its reality; even as in a river the water is ever changing, and the river exists as a river only in virtue of this continual change; or as in a living body, wherein while there is life there is no stability or fixedness; stability and fixedness are the attributes of the unreal image of life, not of life itself. Thus, as will be observed, from the basis of being as conceived by Thales, with only a very vague conception of the counter-principle of movement, philosophy has wheeled round in Heraclitus to the other extreme; he finds his permanent element in the negation of permanence; being or reality consists in never 'being' but always 'becoming,' not in stability but in change.
{17}
[27]
This eternal movement he pictures elsewhere as an eternal strife of opposites, whose differences nevertheless consummate themselves in finest harmony. Thus oneness emerges out of multiplicity, multiplicity out of oneness; and the harmony of the universe is of contraries, as of the lyre and the bow. is the father and king and lord of all things. Neither god nor man presided at the creation of anything that is; that which was, is that which is, and that which ever shall be; even an ever-living Fire, ever kindling and ever being extinguished.
[28]
Thus in , as an image or symbol of the underlying reality of existence, Heraclitus advanced to the furthest limit attainable on physical lines, for the expression of its essentially character. That this Fire was no more than a symbol, suggested by the special characteristics of fire in nature,—its subtlety, its mobility, its power of penetrating all things and devouring all things, its powers for beneficence in the warmth of living bodies and the life-giving power of the sun,—is seen in the fact that he readily varies his expression for this principle, calling it at times the Thunderbolt, at others the eternal Reason, [29] or Law, or Fate. To his mental view creation was a process eternally in action, the fiery element descending by the law of its being into the cruder [30] forms of water and earth, only to be resolved again by upward process into fire; even as one sees the {18} vapour from the sea ascending and melting into the [32] aether. As a kindred vapour or exhalation he recognised the Soul or Breath for a manifestation of the essential element. It is formless, ever changing with every breath we take, yet it is the constructive and unifying force which keeps the body together, and conditions its life and growth. At this point [33] Heraclitus comes into touch with Anaximenes. In the act of breathing we draw into our own being a portion of the all-pervading vital element of all being; in this universal being we thereby live and move and have our consciousness; the eternal and omnipresent wisdom becomes, through the channels of our senses, and especially through the eyes, in fragments at least our wisdom. In sleep we are not indeed cut off wholly from this wisdom; through our breathing we hold as it were to its root; but of its flower we are then deprived. On awaking again we begin once more to partake according to our full measure of the living thought; even as coals when brought near the fire are themselves made partakers of it, but when taken away again become quenched.
[34]
Hence, in so far as man is wise, it is because his spirit is kindled by union with the universal spirit; but there is a baser, or, as Heraclitus termed it, a moister element also in him, which is the element of unreason, as in a drunken man. And thus the trustworthiness or otherwise of the senses, as the {19} channels of communication with the divine, depends on the or ,—or, as we should express it, using, after all, only another metaphor,—on the or of the spirit that is within. To those whose souls are base and barbarous, the eternal movement, the living fire, is invisible; and thus what they do see is nothing but death. Immersed in the mere appearances of things and their supposed stability, they, whether sleeping or waking, behold only dead forms; their spirits are dead.
[35]
For the guidance of life there is no law but the common sense, which is the union of those fragmentary perceptions of eternal law, which individual men [37] attain, in so far as their spirits are dry and pure. Of absolute knowledge human nature is not capable, but only the Divine. To the Eternal, therefore, alone all things are good and beautiful and just, because to Him alone do things appear in their totality. To the human partial reason some things are unjust and others just. Hence life, by reason of the limitations [38] involved in it, he sometimes spoke of as the death of the soul, and death as the renewal of its life. And so, [39] in the great events of man's life and in the small, as in the mighty circle of the heavens, good and evil, life and death, growth and decay, are but the systole and diastole, the outward and inward pulsation, of an eternal good, an eternal harmony. Day and {20} night, winter and summer, war and peace, satiety and hunger—each conditions the other, all are part of God. It is sickness that makes health good and sweet, hunger that gives its pleasure to feeding, weariness that makes sleep a good.
[39]
This vision of existence in its eternal flux and interchange, seems to have inspired Heraclitus with a contemplative melancholy. In the traditions of later times he was known as the philosopher. Lucian represents him as saying, "To me it is a sorrow that there is nothing fixed or secure, and that all things are thrown confusedly together, so that pleasure and pain, knowledge and ignorance, the great and the small, are the same, ever circling round and passing one into the other in the sport of time." "Time," he says elsewhere, "is like a child that plays with the dice." The highest good, therefore, for mortals is...
Bitte ändern Sie das Passwort
