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Early Greek Philosophy, Volume III: Early Ionian Thinkers, Part 2
The fragments and testimonia of the early Greek philosophers (often labeled the Presocratics) have always been not only a fundamental source for understanding archaic Greek culture and ancient philosophy but also a perennially fresh resource that has stimulated Western thought until the present day. This new systematic conception and presentation of the evidence differs in three ways from Hermann Diels’s groundbreaking work, as well as from later it renders explicit the material’s thematic organization; it includes a selection from such related bodies of evidence as archaic poetry, classical drama, and the Hippocratic corpus; and it presents an overview of the reception of these thinkers until the end of antiquity.
Volume I contains introductory and reference materials essential for using all other parts of the edition. Volumes II–III include chapters on ancient doxography, background, and the Ionians from Pherecydes to Heraclitus. Volumes IV–V present western Greek thinkers from the Pythagoreans to Hippo. Volumes VI–VII comprise later philosophical systems and their aftermath in the fifth and early fourth centuries. Volumes VIII–IX present fifth-century reflections on language, rhetoric, ethics, and politics (the so-called sophists and Socrates) and conclude with an appendix on philosophy and philosophers in Greek drama.
Volume I contains introductory and reference materials essential for using all other parts of the edition. Volumes II–III include chapters on ancient doxography, background, and the Ionians from Pherecydes to Heraclitus. Volumes IV–V present western Greek thinkers from the Pythagoreans to Hippo. Volumes VI–VII comprise later philosophical systems and their aftermath in the fifth and early fourth centuries. Volumes VIII–IX present fifth-century reflections on language, rhetoric, ethics, and politics (the so-called sophists and Socrates) and conclude with an appendix on philosophy and philosophers in Greek drama.
352 pages, Hardcover
Published October 31, 2016
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About the author
Glenn W. Most
68 books9 followersGlenn Warren Most is an American classicist and comparatist originating from the US, but also working in Germany and Italy.
Most studied classics at Harvard University from 1968 on and received a B.A. Summa Cum Laude in Classics (Latin) in 1972. He then took a Masters course at Corpus Christi College at Oxford University until 1973, when he continued at the Department of Comparative Literature of Yale University, receiving a M. Phil. in 1978. Two years later, he received a Ph.D. under Paul De Man with a thesis called "The Bait of Falsehood: Studies in the Rhetorical Strategy of Poetic Truth in the Romantic Period". Simultaneously, from 1976 to 1978, he studied classics at the Philologisches Seminar of University of Tübingen and was awarded D.Phil. under Richard Kannicht with a thesis entitled "Pindar's Truth: Unity and Occasionality in the Epinician Ode".
In 1980, Most was appointed Andrew W. Mellon Assistant Professor of Classics at Princeton University and remained in this position until 1985. In 1982/83, he was at the American Academy in Rome. In 1985/86, he taught at the Università degli Studi di Siena, from then until 1987 as visiting professor at the University of Michigan. In 1987, he followed a call from the Universität Innsbruck, becoming Ordentlicher Universitätsprofessor für Klassische Philologie und Altertumskunde. In 1988/89, he was a fellow at the Wissenschaftskolleg zu Berlin. In 1991, Most moved to a full professorship for Ancient Greek language and literature at the Ruprecht-Karls-Universität Heidelberg, where he taught until 2001. During these years, Most also was guest professor at the University of Michigan and professor at the Committee on Social Thought at the University of Chicago. In 1994, Most was the first classicist to receive the Leibniz-Preis of the Deutsche Forschungsgemeinschaft. Since 2001, he is teaching as Professor of Ancient Greek at the Scuola Normale at Pisa.
Most's work ranges from Greek to Latin authors, from literature to philosophy, and from history and methodology of classical studies to modern literary theory and reception history. In particular, he studies the relationship of the modern towards the ancient world, including New Testament topics such as the story of Doubting Thomas.
Most studied classics at Harvard University from 1968 on and received a B.A. Summa Cum Laude in Classics (Latin) in 1972. He then took a Masters course at Corpus Christi College at Oxford University until 1973, when he continued at the Department of Comparative Literature of Yale University, receiving a M. Phil. in 1978. Two years later, he received a Ph.D. under Paul De Man with a thesis called "The Bait of Falsehood: Studies in the Rhetorical Strategy of Poetic Truth in the Romantic Period". Simultaneously, from 1976 to 1978, he studied classics at the Philologisches Seminar of University of Tübingen and was awarded D.Phil. under Richard Kannicht with a thesis entitled "Pindar's Truth: Unity and Occasionality in the Epinician Ode".
In 1980, Most was appointed Andrew W. Mellon Assistant Professor of Classics at Princeton University and remained in this position until 1985. In 1982/83, he was at the American Academy in Rome. In 1985/86, he taught at the Università degli Studi di Siena, from then until 1987 as visiting professor at the University of Michigan. In 1987, he followed a call from the Universität Innsbruck, becoming Ordentlicher Universitätsprofessor für Klassische Philologie und Altertumskunde. In 1988/89, he was a fellow at the Wissenschaftskolleg zu Berlin. In 1991, Most moved to a full professorship for Ancient Greek language and literature at the Ruprecht-Karls-Universität Heidelberg, where he taught until 2001. During these years, Most also was guest professor at the University of Michigan and professor at the Committee on Social Thought at the University of Chicago. In 1994, Most was the first classicist to receive the Leibniz-Preis of the Deutsche Forschungsgemeinschaft. Since 2001, he is teaching as Professor of Ancient Greek at the Scuola Normale at Pisa.
Most's work ranges from Greek to Latin authors, from literature to philosophy, and from history and methodology of classical studies to modern literary theory and reception history. In particular, he studies the relationship of the modern towards the ancient world, including New Testament topics such as the story of Doubting Thomas.
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November 5, 2024زندگی و اندیشهی دو فیلسوف متاخر آیونیا (ناحیهای در ساحل غربی ترکیهی فعلی): گزنوفانس و هراکلیتوس
علیرغم تفاوتهای پرشمار در نوع جهانبینی و نوشتار، یک آموزهی مهم دو نفر را به هم متصل میکند: اولین فیلسوفهای غربی که آیینهای مذهبی رایج در زمان خود (اورفیسم و اسرار دیونیزوسی و غیره) و بنیانهای آن (چندخدایی و انسانانگاری خدایان) را به چالش کشیدند و همزمان مدافع نوعی یگانهگرایی – بهطور ویژه هراکلیتوس – شدند.
«هر آنچه هست یکیست/نظم برسازندهی چیزها خداست/جهان-خدا یکیست و آنهم ازلی و ابدی/خدا اول و آخر، ظاهر و باطن و جاوید و فانیست/ایدههای متضاد چون گرما و سرما یا خوب و بد، در یک زمان و مکان وجود دارند و این همزمانی آنهاست که جهان را میسازد/جهان در عین یکی بودن، در جریانی مداوم از تغییر قرار دارد»
شباهت تفکر هراکلیتوس با ادیان ابراهیمی به مرحلهای رسید که فیلون (Philo)، فیلسوف یهودی معاصر عیسای ناصری، ادعا کرد که هراکلیتوس جوهر اندیشهاش را از تورات دزدیده و ژوستین شهید و کلمنت اسکندریه، الاهیدانان قرن دوم و سوم میلادی، آموزههای مسیح را در پرتو افکار هراکلیتوس تفسیر میکردند.
این فلاسفهی پیشاسقراطی را (علیرغم استقلال فکریشان) میتوان اولین پلهای ارتباطی مفهومی جدی میان یهودیت و مسیحیت به شمار آورد و به این صورت تکوین دین را نه از مسیر الهامات ناگهانی، بلکه بهشدت وابسته به تاریخ و جغرافیا دید.
علیرغم تفاوتهای پرشمار در نوع جهانبینی و نوشتار، یک آموزهی مهم دو نفر را به هم متصل میکند: اولین فیلسوفهای غربی که آیینهای مذهبی رایج در زمان خود (اورفیسم و اسرار دیونیزوسی و غیره) و بنیانهای آن (چندخدایی و انسانانگاری خدایان) را به چالش کشیدند و همزمان مدافع نوعی یگانهگرایی – بهطور ویژه هراکلیتوس – شدند.
«هر آنچه هست یکیست/نظم برسازندهی چیزها خداست/جهان-خدا یکیست و آنهم ازلی و ابدی/خدا اول و آخر، ظاهر و باطن و جاوید و فانیست/ایدههای متضاد چون گرما و سرما یا خوب و بد، در یک زمان و مکان وجود دارند و این همزمانی آنهاست که جهان را میسازد/جهان در عین یکی بودن، در جریانی مداوم از تغییر قرار دارد»
شباهت تفکر هراکلیتوس با ادیان ابراهیمی به مرحلهای رسید که فیلون (Philo)، فیلسوف یهودی معاصر عیسای ناصری، ادعا کرد که هراکلیتوس جوهر اندیشهاش را از تورات دزدیده و ژوستین شهید و کلمنت اسکندریه، الاهیدانان قرن دوم و سوم میلادی، آموزههای مسیح را در پرتو افکار هراکلیتوس تفسیر میکردند.
این فلاسفهی پیشاسقراطی را (علیرغم استقلال فکریشان) میتوان اولین پلهای ارتباطی مفهومی جدی میان یهودیت و مسیحیت به شمار آورد و به این صورت تکوین دین را نه از مسیر الهامات ناگهانی، بلکه بهشدت وابسته به تاریخ و جغرافیا دید.
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Son dönemde Atomcu felsefe fragmanları cildiyle birlikte en fazla yanımda dolaşan kitap budur. Ksenophanes ve Herakleitos fragmanları için en güncel derlemedir. Şimdilik Herakleitos fragmanlarını çevirirken temel aldığım kaynak bu.
August 7, 2024
Bilo mi je teško shvatiti misao Heraklita iz Efesa; čovek je stvarno pisao na kriptički način koji će zbuniti bilo koga na prvom čitanju. Zato prva sekcija o biografiji Heraklita mi se mnogo dopala jer mi sama osobnost Heraklita deluje fascinantno. Nije uopšte pripadao ovom svetu. Za Ksenofana mogu reći da me je iznenadio. Očekivao sam prvog grčkog ateistu, a zapravo sam dobio pobožnog grka. Oboje nisu imali visoko mišljenje o Homeru, razumljivo imajući u vidu njihove argumente.
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