Showing posts with label Heraclitus. Show all posts
Showing posts with label Heraclitus. Show all posts
Heraclitus of Ephesus (Ἡράκλειτος ὁ Ἐφέσιος, Hērákleitos ho Ephésios) was a pre-Socratic Hellenic philosopher who lived from about 535 to about 475 BC. He was a native of the city of Ephesus, which was then part of the Persian Empire. Little is known about his early life and education, but he regarded himself as self-taught and a pioneer of wisdom. Heraclitus was and is famous for his insistence on ever-present change as being the fundamental essence of the universe. This is most tellingly stated in his quote: 'No man ever steps in the same river twice'.

Heraclitus also commented on the elements a lot. Heraclitus considered fire as the most fundamental element. He believed fire gave rise to the other elements and thus to all things. He regarded the soul as being a mixture of fire and water, with fire being the noble part of the soul, and water the ignoble part. A soul should therefore aim toward becoming more full of fire and less full of water: a 'dry' soul was best. According to Heraclitus, worldly pleasures made the soul 'moist', and he considered mastering one's worldly desires to be a noble pursuit which purified the soul's fire. He also posed that the core of transformation is the replacement of one element by another.

Not much has been preserved of Heraclitus' teachings. His words are mere fragments in the works of others now. I would like to give you those who relate to his views on the elements today.

"This world, which is the same for all, no one of gods or men has made. But it always was, is, and will be: an ever-living Fire, with measures of it kindling, and measures going out." [Clement of Alexandria, Stromata, V, 14, 104, 2. / Fragment 30]
"All things are an interchange for Fire, and Fire for all things, just like goods for gold and gold for goods." [Plutarch, On the E at Delphi, 388 DE. / Fragment 90]
"The transformations of Fire: first, sea; and of the sea half is earth, half whirlwind [...] Sea pours out, and is measured by the same amount as before it became earth." [Clement of Alexandria, Stromata, V, 14, 104, 3. / Fragment 31]
"Fire in its advance will judge and convict all things." [Hippolytus, Refutation of all heresies, IX, 10, 7. / Fragment 66]
The death of fire is the birth of air, and the death of air is the birth of water. [Marcus Aurelius, Meditations, IV, 46. / Fragment 76]
"For it is death to souls to become water, and death to water to become earth. But water comes from earth; and from water, soul." [Clement of Alexandria, Stromata, VI, 17, 2. / Fragment 36]
I'm having one of days where I woke up tired and will go to bed tired in equal measure. Time for some thoughts about sleep, specifically those of Heraclitus, because why not?


Heraclitus of Ephesus (Ἡράκλειτος ὁ Ἐφέσιος, Hērákleitos ho Ephésios) was a pre-Socratic Hellenic philosopher who lived from about 535 to about 475 BC. He was a native of the city of Ephesus, which was then part of the Persian Empire. Little is known about his early life and education, but he regarded himself as self-taught and a pioneer of wisdom. Heraclitus was and is famous for his insistence on ever-present change as being the fundamental essence of the universe. This is most tellingly stated in his quote: 'No man ever steps in the same river twice'. Not much has been preserved of Heraclitus' teachings. His words are mere fragments in the works of others now. I would like to give you those who relate to his views on sleep and rest today.

"Though this Word is true evermore, yet men are as unable to understand it when they hear it for the first time as before they have heard it at all. For, though, all things come to pass in accordance with this Word, men seem as if they had no experience of them, when they make trial of words and deeds such as I set forth, dividing each thing according to its nature and showing how it truly is. But other men know not what they are doing when awake, even as they forget what they do in sleep." [Sextus Empiricus, Against the mathematicians, VII, 132]

"All the things we see when awake are death, even as all we see in slumber are sleep." [Clement of Alexandria, Stromata, III, 3, 21, 1]

"We ought not to act and speak as if we were asleep." [Marcus Aurelius, Meditations, IV, 46]

"Those who are asleep are fellow-workers..." [Marcus Aurelius, Meditations, VI, 42]

"And it is the same thing in us that is quick and dead, awake and asleep, young and old; the former are shifted and become the latter, and the latter in turn are shifted and become the former." [Pseudo-Plutarch, Consolation to Apollonius, 106 E.]

"The waking have one common world, but the sleeping turn aside each into a world of his own." [Plutarch, On superstition, 3, 166 C.]

"It is sickness that makes health pleasant and good; hunger, satiety; weariness, rest." [Stobaeus, Anthology, III, 1, 177]
I couldn't watch or read the news yesterday, just like I couldn't the day before. Current affairs in the US frighten and anger me to the point where letting them into my daily life would render me unable to function. I feel, I suppose, like a time traveller from the future might feel if they had just witnessed Hitler voted into power. The sense of enornous dread and weight upon me is stiffling. I am going to borrow a blog post today, from Sententia Antiquae. The post in question collects ancient Hellenic and Roman quotes about leadership, quotes that fit with the current... well... maybe you should fill in your own noun here, because all I can think of are expletives.


Silius Italicus, Punica 11.183-4
“Shall I put up with a leader whose sword now stands in place of justice and treaties and whose only praises stem from bloodshed?”
 
 Sophocles, Ant. 175-77
“It is impossible to gain a full understanding of any man’s moral nature (psûche), mentality (phronêmà), or judgement (gnome) until he has shown himself exercising the functions of ruler and law-giver.”
 
Arist. Eth. Nic. 5.1130a
“There are many people who can exercise virtue in their own affairs, but are unable to do so in their relations with others. This is why the aphorism of Bias, “Office will reveal the man”, seems a good one, since an official is, by virtue of his position, engaged with other people and the community at large’ (trans. R. Crisp, Aristotle. Nicomachean Ethics)
 
Soph. Ant. 707-9
“For if anyone believes that only he has good sense (phronein), or has powers of speech (glossa) or moral quality (psûche) unlike any other – such people, when they’re laid open, are seen to be empty.
 
Heraclitus, fr. 44
“The people must fight for law just as they would for the walls”
 
Publilius Syrus
“He conquers who conquers himself.”
 
Sallust, Iug. 35.10
“Yonder lies a city up for sale, and woe unto it when it finds a buyer.”
 
Virgil, Aeneid 1.203
“One day we’re going to look back on even this and laugh (maybe).”
 
Thucydides 3.82
“Many terrible things happened to the cities during the revolution, as it always has been and always will be, as long as human nature is the same, although it sometimes takes a harsher or more mild form as the changes arise in different cities. During peace and times of abundance, cities and individual citizens have better ideas since they do not experience the compulsion of scarcity. But war, in depriving them of their daily needs, is a forceful teacher, and makes the character of most people equal to their present conditions.”
 
Tacitus’ Agricola 42
“Let those in the habit of admiring the flouting of authority know that there can be great men, even under bad rulers.”
 
Cicero
“Few men desire wisdom.”
 
Horace, Epistles 1.14.13
“The fault lies in the mind that never escapes itself” 
Heraclitus of Ephesus (Ἡράκλειτος ὁ Ἐφέσιος, Hērákleitos ho Ephésios) was a pre-Socratic Hellenic philosopher who lived from about 535 to about 475 BC. He was a native of the city of Ephesus, which was then part of the Persian Empire. Little is known about his early life and education, but he regarded himself as self-taught and a pioneer of wisdom. Heraclitus was and is famous for his insistence on ever-present change as being the fundamental essence of the universe. This is most tellingly stated in his quote: 'No man ever steps in the same river twice'.

Heraclitus also commented on the elements a lot. Heraclitus considered fire as the most fundamental element. He believed fire gave rise to the other elements and thus to all things. He regarded the soul as being a mixture of fire and water, with fire being the noble part of the soul, and water the ignoble part. A soul should therefore aim toward becoming more full of fire and less full of water: a 'dry' soul was best. According to Heraclitus, worldly pleasures made the soul 'moist', and he considered mastering one's worldly desires to be a noble pursuit which purified the soul's fire. He also posed that the core of transformation is the replacement of one element by another.

Not much has been preserved of Heraclitus' teachings. His words are mere fragments in the works of others now. I would like to give you those who relate to his views on the elements today.

"This world, which is the same for all, no one of gods or men has made. But it always was, is, and will be: an ever-living Fire, with measures of it kindling, and measures going out." [Clement of Alexandria, Stromata, V, 14, 104, 2. / Fragment 30]
 
"All things are an interchange for Fire, and Fire for all things, just like goods for gold and gold for goods." [Plutarch, On the E at Delphi, 388 DE. / Fragment 90]
 
"The transformations of Fire: first, sea; and of the sea half is earth, half whirlwind [...] Sea pours out, and is measured by the same amount as before it became earth." [Clement of Alexandria, Stromata, V, 14, 104, 3. / Fragment 31]
 
"Fire in its advance will judge and convict all things." [Hippolytus, Refutation of all heresies, IX, 10, 7. / Fragment 66]
 
The death of fire is the birth of air, and the death of air is the birth of water. [Marcus Aurelius, Meditations, IV, 46. / Fragment 76]
 
"For it is death to souls to become water, and death to water to become earth. But water comes from earth; and from water, soul." [Clement of Alexandria, Stromata, VI, 17, 2. / Fragment 36]
Yesterday, when announcing the PAT ritual for the Pyanepsia, I mentioned the 'Ship of Theseus paradox'. Today, I would like to address this metaphysical philosophical thought experiment that even the ancient Hellenes wrestled with. Let's start with this video that explains the whole thing and then do the philosophical math again afterwards, shall we?
 

So, to recap: the ' ship of Theseus'  paradox is a thought experiment that raises the question of whether an object which has had all of its components replaced remains fundamentally the same object. The paradox is most notably recorded by Plutarch in Life of Theseus from the late first century. Plutarch asked whether a ship which was restored by replacing each and every one of its wooden parts remained the same ship. He writes:

"The ship wherein Theseus and the youth of Athens returned had thirty oars, and was preserved by the Athenians down even to the time of Demetrius Phalereus, for they took away the old planks as they decayed, putting in new and stronger timber in their place, insomuch that this ship became a standing example among the philosophers, for the logical question of things that grow; one side holding that the ship remained the same, and the other contending that it was not the same."

The Hellenic philosopher Heraclitus (535 – c. 475 BC) attempted to solve the paradox by introducing the idea of a river where water replenishes it. Arius Didymus quoted him as saying:

"On those stepping into rivers staying the same other and other waters flow." (DK22B12)

Heraclitus holds the 'Flux Doctrine': everything is constantly changing; no object retains all of its component parts from one moment to the next. In other words, though the waters are always changing, the rivers stay the same. He thus believed that while the material of Theseus' ship was replaced, the greater whole--this thing called 'a ship'--remained the same. That ship was the ship of Theseus, thus the ship of Theseus remained, even if all parts were replaced. This is option 'A' in the video example.

Aristotle also spent a lot of time on this paradox, and he discussed it with his followers. They came up with four causes, or reasons, that describe an object: the 'Formal Cause' (the design of an object), the 'Material Cause' (the matter that the object is made of), the 'Final Cause' (the intended purpose), and the 'Efficiency Cause' (how, and by whom, an object was made). Aristotle then goes on to say that an object is its formal cause; so the Ship of Theseus is the same ship, because the formal cause, or design, does not change, even though the matter (Material Cause) used to construct it may vary with time. Furthermore, the renewed ship of Theseus would have the same end (final cause)--transporting Theseus--even though its material cause would change with time. If the workers who replaced the planks of the ship could have used the same techniques and made the ship as it was before--thus preserving all previous causes as well.

So, is there an answer to the paradox? No, not really. The proper response is that the definition we have for the ship is not clear enough to provide an answer to that question. The ship of Theseus does not really exist as the ship of Theseus. There is no exact definition of what is meant by the ship of Theseus. The atoms are not tagged as the ship’s atoms. Rather, it is we who make those atoms into a whole entity called a ship. It is we who further demarcate this ship as somehow belonging to Theseus. In short, this whole discussion is in our minds only. The ancient Hellenes took a ship said to have sailed Theseus to Krete and back. They kept it in the harbour and maintained it for centuries because it was an ideal, a reminder, and a trophy. It had a function: no longer to carry Theseus but to be the ship that carried Theseus. For this purpose, it does not matter if the boards are the same as those on the original ship. It's the lore we--and the ancient Hellenes--connected to it that matters.