Страница 3 из 7
Some may argue that Ancient Philosophers were not always right (for example, Ptolemy’s Geocentric model of the Universe has become obsolete), but the fact that they were trying to find out the First Principle of All Things – or Arche – is awesome.
It is no wonder that artists tend to insert “quotations” from Ancient sources in their paintings. Let us have a look, for example, at “The Spi
There is the Crown Fountain in the Summer Gardens in Saint Petersburg surrounded by busts of Ancient Philosophers – Diogenes, Heraclitus, Democritus, Aristotle, etc. So that people wandering around in search for some shade could stop for a moment and admire their dedication and commitment in the pursuit of knowledge. Surprisingly enough, Ancient method of “thinking while walking” has not lost its effectiveness nowadays. I practice it all the time especially when writing an article or a book since it helps me to concentrate and organize my thoughts.
In the famous “Allegory of the Cave” Socrates tells us about prisoners who live under the earth and can see nothing but shadows projected on the wall from objects being carried along in front of a fire. What I am trying to say is that in order to gain freedom we need to break the chains and walk towards the Light. It may hurt our eyes at first, but we will get used to it in the end.
Philosophical Issues I
Pre-Socratic philosophers were asking questions about the nature of things. And their answers were really amazing, for example, the qualitative monism of the Milesians who believed that everything could be reduced to, derived from one or several elements (water – Thales; air – Anaximenes; fire – Heraclitus; water, air, fire, earth – Anaximander, etc.). According to the double-aspect theory of Pythagoras and Heraclitus, everything is in the process of change and, at the same time, everything is in order which, by the way, could be of different kinds – mathematical order (Pythagoras) or Logos (Heraclitus). Moreover, there was the absolute monism of the Eleatics, the pluralism of Democritus (Mechanism) and Anaxagoras (Teleology), etc. In other words, Pre-Socratics were formulating the philosophical agenda that Western Philosophy has worked with ever since.
While the Sophists were skeptical of the possibility of knowing the truth about reality and turned from the pursuit of knowledge to the practice of Rhetoric trying to persuade people by non-logical means, Socrates, on the contrary, was interested in the cultivation of souls and developed his own method of achieving this result which was called Dialectic. The way in which Dialectic uncovers the truth is very much like the way in which we recollect something. And the object of knowledge is not the world of Particulars (the world of time and change), but rather the reality of Forms, the first patterns that everything else follows.
In “The Symposium” Plato suggests that since Forms are universal an unchangeable and Particulars are always changing and temporal, we should distinguish between the essence of the Ideal Beauty which could be grasped only “with the eye of the mind” and particular beautiful things. We should “begin from the beauties of earth and mount upwards for the sake of that other beauty, using these as steps only, and from one going on to two, and from two to all fair forms, and from fair forms to fair practices, and from fair practices to fair notions, until from fair notions he arrives at the notion of absolute beauty, and at last knows what the essence of beauty is”.
Earthly life ought to be harmoniously ordered and unified following the example of the Cosmos, including a human individual who is a microcosm, a part of the whole. Society should encourage the development of the capacity of mind to love and know the ideal order, especially when the training of heroes is concerned. Socrates asks in “The Republic” – “And what shall be their education? Can we find a better than the traditional sort? – and this has two divisions, gymnastic for the body, and music for the soul. True. Shall we begin education with music, and go on to gymnastic afterwards? By all means”. Besides, Plato writes that “musical training is a more potent instrument than any other, because rhythm and harmony find their way into the inward places of the soul, on which they mightily fasten, imparting grace, and making the soul of him who is rightly educated graceful, or of him who is ill-educated ungraceful; and also because he who has received this true education of the i
Aristotle is a follower of Plato and he is also quite critical of Plato. For instance, Plato believes that Art should imitate transcendent Forms, hence Art that imitates Particulars is twice removed from Reality. As far as Aristotle is concerned, Art is not an imitation of Forms but a representation of life and characters with their emotions and actions. And a good tragedy must be such as to produce Catharsis “through pity and fear effecting the proper purgation of these emotions” (“Poetics”).
Being more “down to earth”, Aristotle suggests that we do not have to think of transcendent Forms but of imminent forms since forms are the forms of Particular things. And any Particular is a composite of form and ma
Moreover, Plato writes dialogs, tells stories, while Aristotle is more like an objective scientist analyzing and systematizing facts. As we have mentioned before, Plato thought that certain knowledge is i