Heraclitus of Ephesus ( ; Greek: ????????????? ?????????????????? Ã, H? rÃÆ'¡kleitos ho EphÃÆ' Â © sios ; c. 535 Ã, - c. 475Ã, BC ) is a pre-Socratic Greek philosopher, and a native of Ephesus, part of the Persian Empire. He's from a respected descendant. Little is known about his life and his early education, but he considers himself self-taught and a pioneer of wisdom. From the lonely life he leads, and still more than his seemingly enigmatic and allegedly paradoxical nature and his emphasis on unnecessary human unawareness, he is called "The Obscure" and "Weeping Philosopher".
Heraclitus is renowned for his insistence on ever-present changes as the fundamental essence of the universe, as stated in the famous proverb, "No one has ever stepped in the same river twice" (see panta rhei below) ). This position is complemented by a firm commitment to the opposite unity in the world, stating that "the way up and down is one and the same". Through these doctrines Heraclitus characterizes all existing entities with conflicting property pairs, in which no entity can occupy one state at a time. This, along with his vague remarks that "all entities come according to this Logos " (literally, "word", "reason", or "account") have been the subject of various interpretations.
Video Heraclitus
Life
The main source for Heraclitus' life was Diogenes La'ojud, although some people questioned the validity of his notes as "the network of Hellenistic anecdotes, most of them clearly made on the basis of statements in preserved fragments". Diogenes said that Heraclitus grew up in the 69th, 504-501 BC Olympics. All the rest of the evidence - the Heraclitus people are said to have been known, or those who are familiar with his work - affirmed the floruit. His birth and death dates are based on a 60 year life span, the age at which Diogenes says he died, with clothes in the middle.
Heraclitus was born to a noble family in Ephesus, in the Persian Empire, in what is now called Efes today, Turkey. His father was named BlosÃÆ''n or HerakÃÆ''n. Diogenes said that he descended the throne (basileia ) in support of his brother and Strabo confirmed that there was a ruling family in Ephesus descending from Ionian founder Androclus, who still retained the title and could sit in the head chair at matches, as well as some other privileges. How much power the king has is another question. Ephesus had been part of the Persian Empire since 547 and ruled by satrap, a further figure, when the Great King permitted Ionian autonomy. Diogenes said that Heraclitus used to play knucklebones with youths at the temple of Artemis and when asked to start making laws he refused to say that the constitution ( sopania ) was ponÃÆ'ªra , which could mean that it's fundamentally wrong or he thinks it's too much. The two remaining letters between Heraclitus and Darius I, quoted by Diogenes, are undoubtedly later forgeries.
With regard to education, Diogenes says that Heraclitus is "amazing" ( thaumasios , which, as Socrates explains in Plato Theaetetus and Gorgias , is the earliest philosophy) since childhood. Diogenes recounts that Sotion says he is a "listener" of Xenophanes, which goes against Heraclitus's (who says Diogenes) statement that he has taught himself by asking himself. Burnet stated that "... Xenophanes left Ionia before Herakleitos was born." Diogenes tells us that as a child Heraclitus has said that he "knows nothing" but then confesses "knows everything". His statement that he "heard no one" but "questioned himself," could be placed next to his assertion that "things that can be seen, heard and learned are what I value most."
Diogenes recounts that Heraclitus had a bad opinion about human affairs. He believed that Hesiod and Pythagoras had no understanding despite learning and that Homer and Archilochus deserve to be beaten. The law must be preserved as if they were a city wall. Timon of Phlius is said to have called him a "mob-reviler". Heraclitus hated the Athenians and their brothers, the Ephesians, hoping that the latter would be punished for their evil ways. According to Diogenes La «« «rtius:" Finally, he became a hater of his kind (misanthrope) and wandering mountains [...] making his diet from grass and plants. "
Heraclitus's life as a philosopher is disturbed by droplets. The doctor he consulted could not prescribe the medicine. Diogenes lists various stories about Heraclitus's death: In two versions, Heraclitus recovered from drops and died of other illnesses. However, in one account, the philosopher "buries himself in a cow shed, hoping that the dangerous wet humor will be pulled out of him by the warmth of the dirt", while others say he treats himself with drugs from cow dung and, after a vulnerable day sun, dead and buried in the market. According to Neathes of Cyzicus, after smearing himself with dirt, Heraclitus is eaten by dogs.
Maps Heraclitus
Work
Diogenes states that Heraclitus's work is "an ongoing Treatise of Nature," but divided into three discourses, one in the universe, another on politics, and a third on theology. " Theophrastus says (in Diogenes) "... some parts of his work is half-finished, while other parts [make] a strange medley."
Diogenes also tells us that Heraclitus kept his book as a dedication in the great temple of Artemis, Artemisium, one of the greatest temples of the 6th century BC and one of the Seven Wonders of the Ancient World. Ancient temples are regularly used to store treasures, and are open to private persons in exceptional circumstances; Furthermore, many later philosophers in this period referred to the work. Says Kahn: "Until the time of Plutarch and Clement, if not later, Heraclitus's booklet is available in its original form for any reader who chooses to find out." Diogenes says: "this book gained such fame that it produced a partisan philosophy called Heracliteans."
As with other pre-Socrates, his writings survive now only in fragments cited by other authors. This is a catalog using Diels-Kranz numbering system.
ancient characterization
"The Obscure"
At one time in ancient times he earned this nickname that shows that the main words are difficult to understand. According to Diogenes LaÃÆ'® rtius, Timon of Phlius called him "the Riddler" ( ???????? ; ainikt? s ), and explains that Heraclitus wrote his book" somewhat unclear "( asaphesteron ) so only" able "should try it. At the time of Cicero he has become "darkness" (? ????????? ; ho SkoteinÃÆ'³s ) because he has talked nimis obscur? , "too unclear", about nature and have done it deliberately to be misunderstood. Usual English translation of ? ????????? follows Latin, "the Obscure".
"crying philosophers"
Diogenes LaÃÆ'¡ rtius attributes the theory that Heraclitus did not complete some of his work due to melancholy to Theophrastus. Then he is referred to as the "crying philosopher", as opposed to Democritus, who is known as the "laughter philosopher". If Stobaeus wrote correctly, Sotion at the beginning of the 1st century AD had combined both in the imaginative duo of the philosophers who cried and laughed: "Among the wise, instead of anger, Heraclitus was followed by tears, Democritus out of laughter. " The view was expressed by satirist Juvenal:
The first prayer, best known in all the temples, mostly for wealth... Seeing this then do you not praise the wise man Democritus for laughing... and the master of Heraclitus another school for tears?
This motif was also adopted by Lucian of Samosata in his "Sale of Creeds", in which the duo was sold together as a complementary product in the satirical auction of philosophers. Furthermore, they are regarded as a very important feature of the philosophical landscape. Montaigne proposed two basic views of human affairs based on them, choosing Democritus' for himself. The crying philosopher may have been mentioned in William Shakespeare The Merchant of Venice . Donato Bramante painted fresco, "Democritus and Heraclitus," at Casa Panigarola in Milan.
Philosophy
Logos
"The idea that all things happen in accordance with this Logos and Logos is common, is expressed in two notable but vague fragments:
Logo is always there but man always can not understand it, well before hearing it and when they first heard it. Because even though all things fit into this Logos, people are as inexperienced as they experience such words and deeds when I start, differentiating each according to its nature and telling how it happened. But others fail to notice what they do when they wake up, just as they forget what they do while sleeping. (DK 22B1)
For this reason it is necessary to follow what is common. But even though Logos is common, most people live as if they have their own personal understanding. (DK 22B2)
The meaning of Logos is also subject to interpretation: "word", "account", "principle", "plan", "formula", "size", "proportion", "calculation." Although Heraclitus "deliberately plays various meanings of the logo ", there is no compelling reason to suppose that he uses it in a particular technical sense, significantly different from the way it was used in the Greek language of his time.
The Stoos came to understand this as "the story of all things," and Hippolytus, in the 3rd century AD, identified it as the Christian meaning of the Word of God.
Panta rhei , "everything flows"
Phrase ????? ??? ( panta rhei ) "it all flows" either spoken by Heraclitus or survives as a quote from Him. This famous proverb is used to characterize the thought of Heraclitus from Simplicius, a neoplatonist, and from Plato's Cratylus . The word rhei (as in rheology) is the Greek word for "flowing", and is etymologically related to Rhea by Plato Cratylus .
Heraclitus's philosophy is summarized in his vague remark:
????????? ?????? ???????? ???????????, ????? ??? ????? ????? ???????.
Potamiisi tooisin autoisin embainousin, hetera kai hetera hudata epirrei
"The water that is always flowing new to those who go into the same river."
The quote from Heraclitus appears in Plato's Cratylus twice; in 401d as:
?? ???? ????? ?? ????? ??? ?????? ????? Site Ta onta ienai te panta kein menein ouden
"All entities are moving and nothing is left"
Dan di 402a
"????? ????? ?????? ?????" ??? "?????????????????????????????????????????????????
Panta ch? rei kai ouden menei kai dis ice ton auton potamon ouk embaies
"Everything is changing and nothing is left... and... you can not step twice into the same stream"
Instead of "flowing", Plato uses ch? Rei , "to change place" ( ????? ; ch? Ros ).
Flow statements are combined in many fragments with a mysterious river image:
???????? ???? ?????? ?????????? ?? ??? ??? ??????????, ????? ?? ??? ??? ?????.
"We both stepped up and did not step on the same river, we did and did not."
Compare with Latin proverbs Omnia mutantur and Tempora mutantur (8Ã, CE) and Japanese story H? J? Ki, (1200Ã, CE) which contains the same image of the changing river, and Buddhist doctrine of impermanence.
However, German classical and philosopher Karl-Martin Dietz interprets this fragment as an indication by Heraclitus, to the world as a steady constant: "You will not find anything, where the river remains constant. [...] Just the fact, that there is a bed certain rivers, that there are sources and estuaries etc.. is something, which remains identical and this is the [...] river concept ".
Hodos ano kato , "path and path to bottom "
In ???? ??? ???? structure and? kat? more precisely translated as hyphenated words: "way up and down". They take place simultaneously and instantly and produce "hidden harmony". The way is a series of transformations: ????? ?????? , "bend fire", first to sea, then half from sea to earth and half to air cleared.
Transformation is the replacement of one element with another: "Death of fire is the birth of air, and air death is the birth of water."
This world, the same for all, nothing is made by gods or humans. But it is always and will be: a fire that is always alive, with its steps lit up, and steps out.
This last phraseology is further explained:
Everything is a fire exchange, and fire for all things, just like goods for gold and gold for goods.
Heraclitus regards fire as the most basic element. He believes fire raises other elements and thus for all things. He considers the soul as a mixture of fire and water, with fire being a noble part of the soul, and a water of disgrace. Therefore the soul must strive to become more full of fire and less full of water: the "dry" soul is the best. According to Heraclitus, worldly pleasures make the soul "damp", and he regards control of one's worldly desires to become a noble pursuit that purifies the fire of the soul. Norman Melchert interprets Heraclitus as using "fire" metaphorically, instead of Logos , as the origin of all things.
Embankment , "disputes are justice"
If the objects are new from time to time so that one can never touch the same object twice, then each object must be soluble and produced continuously for a moment and an object is a harmony between building up and tearing down. Heraclitus calls the opposition process ???? ( eris ), "disputes", and hypothesized that a seemingly stable state, ???? ( dikÃÆ'ª ), or "justice", is the harmony:
We should know that war ( ??????? polemos ) is common to everyone and the dispute is justice, and that everything happens through disputes.
As Diogenes explains:
All things come into existence by conflicting conflicts, and the number of things ( ???? ta hola , "whole") flows like a stream.
In the arc metaphor, Heraclitus compares the result with a hung bow formed by the balance of strings and the action of arc springs:
There is a harmony behind bending ( ?????????? palintropos ) as in the case of bow and lyre.
Hepesthai to koino , "follow the general"
People must "follow the general" ( ???????????? hepesthai t? coin ) and do not live have their own "( phron sis)." He distinguishes between human law and divine law ( ?????? to" Theiou is on. "from God" ). With "God" Heraclitus does not mean the Judeo-Christian version of a single God as primum movens of all things, God as Creator, but the divine as opposed to man; which is eternal compared with the mortal, whose cycle is opposed to the temporary. It is more accurate to speak of "the Divine" and not "God".
He eliminates the sense of human justice from his concept of God; that is, humanity is not the image of God: "To God everything is just and fair and just, but people assume some things are wrong and some are true." God's habits have wisdom but human habits do not, but both human and childish God (inexperienced): "human opinion is a child's toy" and "Eternity is a child who moves counters in the game, the power of a king is a child."
Wisdom is "knowing the thoughts through which all things are directed through all things", which should not imply that people are or can be wise. Only wise Zeus. To some extent, Heraclitus seems to be in a mystical position urging people to follow God's plan without thinking much about what might happen. There is even a note of despair: "The universe is fairest ( ????????????? kÃÆ'¡llistos kÃÆ'³smos ) is just a garbage heap ( ????? sÃÆ'¡rma is on. "sweepings" ) accumulate ( ????????? kechumÃÆ' Â © non , ie "poured out") randomly ( ???? eikÃÆ'ª "aimless"). "
Ethos anthropoi daimon , "character is destiny"
This influential quotation by Heraclitus " ?????????????? " (DK 22B119) has been leading various interpretations. Whether in this context "daimon" can indeed be translated as a "fate" which is contested; However, that's a lot of sense for Heraclitus's observations and conclusions about human nature in general. While the translation with "destiny" is generally accepted as in "the character of a Kahn is his deity", in some cases it can also represent the soul of the deceased.
Influence
Plato
For Heraclitus, the perceived object is the harmony between two fundamental units of change, waxing and fading. He usually uses the ordinary word "to be" ( gignesthai or ginesthai , present tense or aorist tense of the verb, with the basic meaning of "being born"), which causes him to be characterized as philosophers become not. He acknowledges the fundamental change of things with the flow of time.
Plato argues against Heraclitus as follows:
How can it be a real thing that is never in the same state?... because at that moment the observer approaches, then they become the other... so you can not get any further in knowing their nature or circumstances.... but if that's what it knows and what is known to exist... then I do not think they can resemble process or flux....
In Plato, an experienced unit is a state, or an object, that can be observed. The time parameter is set to "ever"; that is, the state must be considered present among the observations. Changes will be deduced by comparing observations and thus being perceived as functions that occur on existing objects, rather than something that is ontologically important to them (so that something that does not change does not exist) as in Heraclitus. At Plato, no matter how many of the experienced units you can count, you can not pass through the mysterious gap between them to take into account the changes that must take place there. This limitation is considered a fundamental limitation of reality by Plato and partly underlies his differentiation between the imperfect experience of the more perfect Form. The fact that this has no limit to Heraclitus motivates Plato's criticism.
Stoics
Stoicism is a school of philosophy that developed between the 3rd century BC and around the 3rd century. It began among the Greeks and became the main philosophy of the Roman Empire before declining with the advent of Christianity in the 3rd century.
During their long tenure, the Stoics believed that the main doctrine of their philosophy came from Heraclitus's thought. According to Long, "The importance of Heraclitus to the next Stoics is clearly clearest in Marcus Aurelius." The explicit connection of the earliest Stoos to Heraclitus shows how they came to their lost interpretations but they can be inferred from the Stoic fragments, which Long summed up is "Heraclitus modification."
The Stoics are interested in Heraclitus fire treatment. Besides seeing it as the most basic of the four elements and one being measured and determining the quantity ( logo ) of the other three, it presents fire as the cosmos, which is not made by any of the gods or men, but "it and and will happen again fire ever-living." Fire is a substance and a motivator of change, it is active in altering other things quantitatively and doing Heraclitus activities describe as "judging and about punishing everything." This is a "thunderbolt that controls the course of all things." There is no reason to interpret the judgment, which is actually "to separate" (??????? krinein ), as outside the context of "disputes is justice" (see paragraph above).
The earliest surviving Stoic, the Hymn to Zeus from Cleanthes, though not explicitly referring to Heraclitus, adopted what appears to be the modified Heraclitean logo. Zeus rules the universe with the law ( nomos ) in the name of "branched servant", "fire" of "always-living lightning". So far nothing has been said to be different from Zeus Homer. But then, Cleanthes says, Zeus uses fire to "straighten the common logos" moving toward ( phoitan , "for often") mixed with larger and smaller lights (celestial bodies). This is the Heraclitus logo, but now it is confused with the "common noun ", which Zeus uses to "make wrong ( perissa , left or odd) right ( artia , right or even) "and" irregular ( akosma ) command ( kosmein). "
The Stoic modification of Heraclitus's idea of ​​the Logos also influenced Jewish philosophers such as Philo of Alexandria, relating it to "Personified Wisdom" as God's creative principle. Philo uses the term Logos throughout his treatise on the Hebrew Scriptures in a way clearly influenced by the Stoics.
Church Father
The fathers of the church were leaders of the early Christian Church during the first five centuries of its existence, roughly contemporaneous with Stoicism under the Roman Empire. The works of dozens of writers in hundreds of pages have survived.
They all have something to say about the Christian form of the Logos. The Catholic Church feels the need to distinguish between the Christian logo and Heraclitus as part of its ideological distance from paganism. The necessity to convert by defeating paganism is very important. Hippolytus of Rome therefore identifies Heraclitus along with other Pre-Socrates (and Academics) as the source of heresy. The use of ancient philosophical methods and conclusions by the Church is still far in the future, though many are turning philosophers.
In Refutation of All Heresies Hippolytus says: "What blasphemous folly is from Noetus, and that he devotes himself to the teaching of Heraclitus the Obscure, not to Christ." Hippolytus then proceeded to present an unintelligible DK B67: "God (theos ) is day and night, winter and summer,... but he takes various forms, like fire, when mixed with spices, are named after their own taste. "The fragment seems to support pantheism if taken literally. German physicist and philosopher, Max Bernard Weinstein, classifies these views with pandeism.
Hippolytus condemned his obscurity. He can not accuse Heraclitus as a heretic so he says instead: "Does not (Heraclitus) the Merciful anticipate Noetus in framing the system...?" The obvious Pantheist god of Heraclitus (if that is what DK B67 means) should be the same as the union of the opponent and therefore must be corporeal and incorporeal, divine and divine, dead and alive, etc. And the Trinity can only be achieved by some sort of shift form of illusion.
However, a Christian apologist, Justin Martyr, takes a more positive view of him. In his First Apology, he says that Socrates and Heraclitus were Christians before Christ: "those who live by nature are Christians, even though they have been considered atheists, as, among the Greeks, Socrates and Heraclitus, people like them. "
See also
Source of the article : Wikipedia
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