Greek Thought Research Articles

What Can Complex Abdominal Wall Hernia Surgeons Learn About Quality of Life From Ancient Greek Philosophers?

Ancient philosophers were the first to explore the concept of quality of life. Their conceptual views although complemented, challenged or replaced by other schools of thought such as Positivism, still underpin many modern thoughts pertaining to quality of life. QoL and its measurement are vital in healthcare. Often it is a perceived deterioration in QoL that prompts a surgical consult. Here, we outline some Greek philosophical thoughts about quality of life and highlight implica

ФІЛОСОФСЬКИЙ ПОГЛЯД НА ЗНАЧЕННЯ ЛЮБОВІ У СУСПІЛЬСТВІ: ПЛАТОН VS АРІСТОТЕЛЬ

The paper shows specifics and features of understanding of importance of love in society in the legacy of Plato and Aristotle. Explication of the role of love in society in Plato is revealed on the basis of the texts of his two dialogues «Symposium» and «Laws». In the «Symposium», through the speech of Eryximachus, it is emphasized that thanks to love, a complete unity is possible in society as a whole and between people. Love occupies a key place in society and its presence or deficiency leads to certain social phenomena (war, revolution, revival). Love cannot separate people both on a personal and social level. Destructive, destruction brings only hatred. Accordingly, every member of society who wants the society in which he lives to be prosperous and stable, should feel friendly to others, be sensitive and caring to those who need it. Аlso, in the «Laws» the ancient Greek thinker talks about how important it is to teach children — future citizens of the policy — who and how to love or hate. This is due to the fact that if the wrong way of understanding love among people develops, then this can lead to the destruction of society. After all, if love is inherent in justice, then it is not able to create disorder, to make destructive, to one degree or another to be a carrier of deviant behavior. Love is always where there is truth, where there is justice. And where there is a lie, a deception, the place of love no longer remains. She calmly and without resentment walks away from those people who have felt a sense of love, and does not knock again until the lie stops. It is proved that Αristotle is ambivalent about the importance of love for society. To some extent, he continues his predecessors Socrates and Plato, and emphasizes that the state is based on love and friendly relations. Love is not limited only to individual relationships and circumstances, it affects the entire social and cultural life of mankind. At the same time, he opposes them, because he notes the negative consequences for society and the state system of various manifestations of love deviations. Aristotle also emphasizes that social status is not important for close relationships. Intimacy, closeness to each other is higher than those or other social divisions, beliefs and disagreements. Thus, love overcomes social disunity, thereby creating a special community for which the main thing is the good of Оther.

ВІЗІЯ ЖІНОК У КОНТЕКСТІ ПОЯВИ І ФУНКЦІОНУВАННЯ ПІФАГОРІЙСЬКОЇ ШКОЛИ

The article, based on classical ancient sources and the most modern fundamental scientific works, explores and reveals the specifics of the existence of women in the early Greek philosophical school, founded by Pythagoras. There are three key reasons that led to the full existence of women along with men in the Pythagorean tradition: socio-political, doctrinal and vital. Accordingly, such a high status of women for the Pythagoreans is due not only to certain socio-political conditions of Greater Greece, or rather even the city of Croton, but also to the fact that the founder of this school, Pythagoras, unlike other early Greek thinkers, received philosophical knowledge from a woman, the Delphic Pythia Themistoclea. The doctrinal reason has been shown to be that Pythagoras himself preached the equality of women. If he had preached the opposite of the socio-political role of women in a given geographical region, he would not only not have been accepted, but even expelled. It is substantiated that the presence of women in this philosophical tradition is not a late Hellenistic fiction, but a real fact, based on the available sources of Aristotle's disciples – Dicaearchus and Aristoxenus, which testify to a rather ramified system of attracting women to the functioning of Pythagoreanism The proposed author's dichotomy of the representatives of this philosophical school known to us: pseudo-epigraphic and agraphic. Accordingly, the agraphic ones are known to us only by mentioning in certain ancient sources, while we know about the pseudo-epigraphic ones not only the names, but also preserved works and letters that are attributed to the Pythagorean thinkers.

Time as a Political Resource: Early Greek Thought and Plato’s Philosophy of Time

In the article, the author reconstructs the intellectual context relevant to Plato’s ‘philosophy of time’. First of all, since the previous to Plato tradition does not produce the unified concept of time, the problem of multiplicity of times is discussed. Then, the author examines the peculiar experience of the instability of time, linking dimensions of human behavior and cosmic order. Finally, the problem of affectivity of time and the need for standardizing of time for political coexistence is considered. It is argued that the concept of time is what allows Plato to connect micro-level of individual behavior with meso-level of politics and macro-level of nature.

The Propedeutic of the Theory of Judgment in Ancient Philosophy from the Sophists to Plato’s Theaetetus

In the ancient epistemology, precisely stated definition of judgment (axioma) appears only in the 3rd century B.C. It was formulated by Chrysippus of Soli, the founder of the Stoic logic. However, on the other hand, the analysis of the extant utterances in which the knowledge had been objectified since the first Greek thinkers, allows us to state that the evolution of the theory of judgment was a long process. In this development, Greek epistemology had to deal with a number of problems connected with the object of the judgment –– knowledge, with the form of its objectification –– predication, and also with the predicates of the true and false judgment –– categories of “truth” (aletheia) and “falsehood” (pseudos). The first definition of the false judgement (logos pseudes) and the true judgment (logos alethes) can be found only in the late dialogue of Plato, Sophist, which delivers precisely established terminology of the theorem. Yet, such a definition could be formulated only when Greek epistemology re-defined the scope of the meaning of the key terms-concepts, aletheia and pseudos. The term-concept aletheia was identified with the term-concept being, functioning in the ontological-axiological sphere. On the other hand, pseudos did not mean false in the sense of negating the truth, but something, which is different than truth, is its imperfect copy. Thus, the pre-Platonic philosophy has not yet formulated the terminology in which predication of something inconsistent with the actual state of being, with the truth, could be verbalized. Often to express such a form of predication, a phrase “to utter things, which are not” was used. The other problem was connected with –– characteristic ofthe Greek language –– dual function of the verb to be/einai, which included both existential and truthful function. Accordingly, every utterance, in which the predicate was the verb einai or its derivates, was ex definitione a true predication –– “it spoke beings (things, which are).” In such a situation, there was noneed in epistemology to precisely define judgment as such, and to state the conditions which the true judgment hadto meet. The problem is definitely solved by Plato in his dialogue Theaetetus, in which the philosopher defines the object of the judgment, which is knowledge (however, its object is not stated yet) and introduces the project of verification of the utterances/opinion, thanks to which an opinion ––doxa can reach the status of judgment ––logos. An opinion needs to be verified with the dialectical procedures.

Metaphor of Cosmos–as–Polis in the Stoic Teaching and its Ethical and Communicative Consequences

This article is considering origins of Stoic representation of Cosmos as The Universe State and there is briefly tracing its totemistic preconditions, which were proceeding from the primitive mythopoetic thinking’s specifics. Furthermore, there is proving a thesis about that the metaphor of Cosmos-Polis has emerged from searchings of an adequate philosophical language by early Greek thinkers, and that sociomorphical code was one of the most important metaphorical models of Cosmos in ancient philosophical poetics, not only for Stoics. A great number of political doctrines by Plato and faraway in the postplatonic tradition, including Stoa, were arising on the fundament of the this code. There is considering character of some Stoic ethical contradictions and is offering an attempt of resolving them through allocation of horizontically-civil and vertically-divine links in the Stoic teaching, which were containing peculiar dual system of communication of stoic sage with Cosmos.

Theory of communication in the space of philosophy and scientific thought as a determinant of the analysis of R. Wagner’s creative process

Theory of communication in the space of philosophy and scientific thought as a determinant of the analysis of R. Wagner’s creative process

El truco de la "magia" en los cuentos populares de Mil y una noches.

Mil y una noches, que compilado en persa por Abdullatif Tsuji Tabrizi en el siglo XIII, está lleno de elementos de efectos populares y una mezcla común de pensamientos y creencias hindúes, iraníes, egipcios y griegos. Debido a la importancia del tema y al reflejo de la magnitud de los elementos sobrenaturales y mágicos en las historias de mil y una noche, este artículo revisa una serie de mitos que incluyen al menos un factor mágico; en este caso, el lector logra una cognición integral del concepto mágico en los cuentos de este trabajo.

The War-Trumpet and the Sound of Domination in Ancient Greek Thought

Abstract In this piece, I contend that the war-trumpet (salpinx) was understood in ancient Greek literature as connected to the divine and invincible. I show how this understanding arose from a focus on the sound of the war-trumpet, accompanied by silence around the physical act of playing it, inasmuch as this act, in the parallel case of the aulos, reveals embodiment and vulnerability. In archaic and classical texts, ranging among Aristophanes, Thucydides, Homer, Aeschylus, Sophocles and Aristotle, we see that the sound of the salpinx is both infallible and capable of connoting the domination of Greek males in several fields: battles, courts of law, and the imagining of human and nonhuman ontology.

Thomas Henry Groom’s Vision of Christian Religious Education

The purpose of this study is to explore Thomas Henry Groome's vision of Christian religious education, which leads to ‘inform, form, and transform' Christians and Christian community in the direction of the Kingdom of God. Most scholars usually examine their discipline and reflect upon Christian education to ask and answer critical questions for the past, present, and the future. In this sense, we can call the Christian religious education (hereafter, CRE) of Thomas H. Groome (1945-present), a leading Roman Catholic educator, a good example of such a study. Groome's work, an accomplished formative and informative model of CRE, tries to show that we Christian educators need to recognize and attend to six foundational questions consciously and critically ㅡ what, why, where, how, when, and who ㅡ to shape and transform our practices. Groome's intention is not that all of us as Christian religious educators need to use his shared praxis approach to CRE; rather, he stresses that we should be aware of and consciously attend to the six great questions in CRE. These questions should be answered by each generation. Groome proposes a CRE toward education for the Kingdom of God by wresting with viewpoints of a wide variety of theologians and religious educators ㅡ from those of ancient Greek thinkers to the more recent Jean Piaget. In what follows, I will first attempt to explain the main features of Groome's CRE with reference to the six major questions, which represent the nature of, the purpose of, the context of, an approach to, the readiness for, and the copartners in CRE. Second, I will explore his approach to CRE and/or to educating for Christians and Christian community from a practical theological perspective. Third, I will offer the contributions of his model of CRE, which challenges us to rethink and strengthen Christian education or the educational ministry, along with critical review. Finally, I will conclude by stating what Groome's CRE means to us in our time.

Conserver, ou mettre le monde en ordre : un aspect de la réflexion antique en matière économique

On estime souvent que les Grecs avaient des phénomènes économiques une approche triviale et non scientifique. Ce point de vue est en partie motivé par ce que l’économiste et historien de la pensée économique J.A. Schumpeter et l’historien de la Grèce antique M.I. Finley considèrent être l’excessive préoccupation des penseurs grecs pour les « vaines » considérations domestiques de nature matérielle, au détriment de l’analyse scientifique des phénomènes économiques. Contre une telle interprétation, l’hypothèse présentée ici est que cette préoccupation répond au souci de la conservation des biens qui, avec leur acquisition et leur bon usage, est l’une des trois activités principales de l’art économique ou oikonomique. L’examen détaillé des deux opérations de conservation que sont le rangement et la gestion, en lien avec les divers aspects du Bien économique qui leur sont associés, permet de le montrer.

O pochodzeniu tragedii albo co zawdzięczamy Arystotelesowi

Greek tragedy, as an expression shaped in the course of a performance, requires not only extending the field of investigation to include extra-philosophical interpretations, but also searching for its sources within the framework of the Greek thinking, described most profundly by Aristotle. The tradition of the Aristotle is inducing us to the reply to numerous questions, concerning Dionysus, as well as composition of the tragedy. Adopting his intellectual perspective provokes us to seek the genesis of tragedy in Greek logos. Apart of being a language (it referred to the notional structure of the Greek universe, defined the way of thinking, and provide a set or rules regarding presentation) it was also an order organizing the sense of action. It combined with doing, provokes action and constituted a reflection of the gestures made on stage.

Logos-Ethos-Mythos: Heidegger’s Dweller and Lopez’s Arctic Dreams

This paper tries to shed light upon Martin Heidegger’s thoughts concerning the crisis of homelessness which the thinker calls THE plight. Heidegger’s insights concerning language guide the course of the exposition. Aside from Heidegger, it examines Barry Lopez’s book Arctic Dreams, specifically the chapter entitled “The Country of The Mind” as a complementary resource for grounding the main points discussed in the paper. It is an exposition concerned with the relationship between logos, ethos and mythos. The paper is a reflection on the relationship between these three words, which can hopefully provide a compass, resting neither simply on an axiology nor an occidental or oriental metaphysics, that may serve as a guide in gaining a renewed ethical way of being in the world. Ultimately, it shows that the questions which have been confronted by environmental ethics is essentially the question concerning our response to the primordial givenness of our place in the fourfold and our hearing of the silent voice of language.
 References
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Kierkegaard and Classical Greek Thought

Kierkegaard and Classical Greek Thought

Aphorism

Aphorism Andrew Hui (bio) 1.) The aphorism comes before, against, and after philosophy Heraclitus comes before and against Plato and Aristotle, Pascal after and against Descartes, Nietzsche after and against Kant and Hegel. The philosopher creates and critiques continuous lines of argument; the aphorist composes scattered yet lapidary lines of intuition. One moves in a chain of discursive logic; the other by arrhythmic leaps and bounds. Much of the history of Western philosophy can be narrated as a series of attempts at the construction of systems. Conversely, much of the history of aphorisms can be narrated as an animadversion, a turning away from such grand systems through the construction of literary fragments. Before the birth of Western philosophy proper, there was the aphorism. In ancient Greece, the short sayings (gnōmai) of Anaximander, Xenophanes, Parmenides, and Heraclitus constitute the first efforts at philosophizing and speculative thinking, but they are also something to which Plato and Aristotle are hostile because of their deeply enigmatic nature. The dicta of these early Greek thinkers (or what used to be called the "Presocratics") often elude discursive analysis by their refusal to be corralled into systematic order. No one would deny that their pithy statements are philosophical, but Plato and Aristotle were ambivalent about them for they contain no sustained ratiocination, just scattered utterances of supposedly wise men. Pascal's fragments as preserved in the Pensées are, in a large part, a direct consequence of his rejection of the Cartesian insistence on order and clarity. Pascal's principal criticism of Descartes is that he reduces philosophy to a rational, all-too-rational system. For Pascal, the proposition "I think, therefore I am" rests on shaky grounds, for this self that Descartes posits to be the foundation of all reasoning is but an impoverished thing: "What a novelty [nouveauté], what a monster, what chaos … weak [imbécile] earthworm; repository of truth, and sewer of uncertainty [End Page 417] and error; the glory and garbage of the universe!"1 The glorious heap that makes up the Pensées might then be conceived of as a monumental rejection to Cartesian reason's supreme confidence in itself. In the struggles against German idealism, Schlegel, Schopenhauer, Kierkegaard, and Nietzsche all used the microform to grapple with how to do philosophy after Kant. The Jena circle's production of the self-conscious fragment is a response to Kant's relentless system-building. On the one hand, as an Athenaeum Fragment holds, "All individuals are systems at least in embryo and tendency."2 On the other, "a dialogue is a chain or garland of fragments."3 Hence "it's equally fatal for the mind to have a system and to have none. It will simply have to decide to combine the two."4 "I mistrust all systematizers and avoid them. The will to a system is a lack of integrity," Nietzsche declares.5 "The aphorism, the apophthegm, in which I am the first master among Germans, are the forms of eternity. My ambition is to say in ten sentences what everyone else says in a book—what everyone else does not say in a book."6 2.) The aphorism oscillates between "fragments" and "systems." In the section "Transcendental Doctrine of Method," a methodological reflection in the final, hard-won parts of Critique of Pure Reason, Kant writes, "By an architectonic I mean the art of systems. Since systematic unity is what first turns common cognition into science, i.e. turns a mere aggregate of cognition into a system, architectonic is the doctrine of what is scientific in our cognition as such; and hence it necessarily belongs to the doctrine of method. … Now the system of all philosophical cognition is philosophy."7 The notion of a system for Kant forms the foundation of scientific knowledge. Indeed it is this "systematic unity" that makes knowledge possible at all and that which would necessarily exclude aphorisms. In the closing pages of the first Critique, Kant narrates the history of Western philosophy, from Plato to Aristotle to Locke to Leibniz to himself, as a series of attempts to construct such architectonic systems. It is not difficult to see how the aphorism is against the...

PHENOMENON OF MEMORY IN RETROSPECTIVE OF ANTIQUITY

The article deals with the formation of understanding and interpretation of the phenomenon of memory in the European philosophical tradition. The historical-cultural and linguistic-semantic connections of the ideological paradigm of Ancient Greek thinkers and philosophers are researched. In article revealded a peculiarities of the main philosophical categories of Plato’s philosophy in the context of explaining the phenomenon of memory and memories. We realized a distinction for better understanding of the phenomenon of memory for ancient culture into two branches: 1) memory as a natural property of man and 2) memory as a technique, as a skill for perfection, as an instrument. We emphasize that ancient categories: eidos, logos and cosmos are the central of the theory of memory of the western tradition, which we can also observe in the treatises left by Plato. Also we analyzed the connection between the Platonian theory of memory and the development of knowledge about memory paradigm. Memory for Plato is determined by a metaphysical character, like immortal knowledge, it is a way of human transcendence. An intelligent soul for Plato is the translator of eternal knowledge of things through which we learn not only the world, but also receive knowledge (remember) about ourselves, our true perceptual perception, and represent our ideas in real forms. The soul of man for Plato, due to memory, connects human existence from outside the physical space and time, where there is simultaneously the past, present and future, which at the metaphysical level are united into a concrete conceptual design of memory. Thus, the Platonic theory of memory as a reproduction of knowledge can not relate to the development of the art of memory, but has a direct connection with the development of the paradigm of knowledge about memory and allows us to understand the concept of memory as a philosophical and cultural phenomenon. We noted that the theory of Plato’s memory resembles the same categories as the art of memory, it is a category of “place” bearing memory-reflection in the memory of the soul and “image” of true knowledge.

Aquinas's Two Concepts of Analogy and a Complex Semantics for Naming the Simple God

Aquinas's Two Concepts of Analogy and a Complex Semantics for Naming the Simple God Joshua P. Hochschild THE TOPIC OF "divine names" as treated by Aquinas can be traced back to pagan Greek thinkers, Aristotle and earlier. More proximately, it can be traced to a Christian heavily influenced by that Greek tradition, (Pseudo-)Dionysius. At the beginning of his commentary on Dionysius's Divine Names, Aquinas describes it and three other works of Dionysius in terms of their relation to human reason. Features of God that pertain to the three divine persons and their essential unity "find no adequate likeness" in creatures; these are mysteries "exceeding the whole faculty of natural reason," treated in De divinis hypotyposibus. There are other truths about God revealed in Scripture that "our intellect cannot conceive" and that "exceed all that which can be apprehended by us"; these are treated in a work on Mystical Theology. There are other divine features that can be investigated by human reason, insofar as "some likeness in creatures is found"; in that case, it is possible for our intellect to be led to conceive of God from creatures. Some of these are merely metaphorical similitudes, as when God is said to be a lion, a stone, or the sun. Such "likenesses" obtain "according to something transferred from creatures to God." These characteristics, truly in creatures and not properly in God, are treated in a work on Symbolic Theology. But some likenesses obtain because of "something that in creatures is derived from God." Such divine characteristics— [End Page 155] expressed in words like "good," "just," "wise," and "powerful"—are treated in the work On Divine Names.1 Thus, according to Aquinas, Dionysius's Divine Names treats what can be understood of the proper attributes of the one God that are knowable by reason. Though the work clearly draws inspiration from faith, we could anachronistically say that it functions very much as an exercise in "natural theology." In particular it reflects on how our concepts and language can be extended to God precisely because they are derived from likenesses that emanate from and participate in their preeminent, perfect source. Words express—even if in a very exceptional way—what we know about divine reality. For Dionysius, reflecting on these words and the ways that they express divine realities is a matter not just of theological language, but of theological epistemology and metaphysics: the divine names are an occasion to contemplate divinity and its attributes. [End Page 156] Although Aquinas is deeply informed by this work, when he writes his own theological treatises the topic of "divine names" becomes more circumscribed. In the Summa theologiae, question 13 of the Prima pars addresses divine naming, but quite a lot is said about God, and about our knowledge of God, in questions 2 through 12. (A comparable structure is evident in the Summa contra Gentiles.) We could say that Aquinas is content to engage in divine naming before making it an object of reflection in its own right, but it is clear that, for Aquinas, the topic of divine naming is a more circumscribed part of theology. Rather than encompassing the investigations of natural theology, it is about how, as Lawrence Dewan has described, certain words as applied to God have "a distinctive meaning … and a distinctive way of meaning what they mean."2 For Aquinas, as for Dionysius, the "names" in question are not proper names, but any true predicates of God. At issue are words like "good," "just," "wise," and "powerful"—even the very word "God" (which is not really a proper name, for Aquinas, but functions more like a common term, albeit a very unique common term). The presumption is that these words can be truly predicated of God. However, given God's otherness from the creaturely context in which such words are learned, how do these words function when they are predicated of God? In short, rather than encompassing natural theology tout court, Aquinas's own doctrine of divine names is what we might call a theological semantics. Aquinas's doctrine of analogy is sometimes taken to be almost coincident with the topic of divine names, or at least...

Axiological aspect of formation of the tolerant personality in the conditions of institution of higher education

In article the current problem of formation of the tolerant personality is considered, the current state and prospects of this problem is analyzed, effective ways of improvement of the interpersonal relations of youth in the conditions of institution of higher education are offered. Considerable attention is paid to axiological approach thanks to which the value of tolerance in the conditions of formation of the European consciousness is better realized. Priority values dominants which should be brought up in the student’s environment are noted and also methods effective for this purpose are offered. Spiritual values are basis of education and studies. Values examine and distinguish not only in relation to that or other time, mode, ethnos, but also as data by nature to separate everybody. Yet the ancient Greek thinkers took into account inherent to human essence moral internals for description of ideal man. The author emphasizes that he in multiethnic society of people realizes uniqueness of each ethnos, culture, language and originality of personal values better. As quality of personality tolerance represents the factors of education, experience of communication, culture, values, necessities, interests, individually-psychological lines, thinking features. It is important to mark in the context of our research, that the basic attributes of personality is responsibility, freedom and work, that determine the inner world of personality, her sense and experiencing, and also are that motivational-regulative correlates that determines the real behavior of personality. Thus, personality is a man that is provided with certain creative potential. A talented, erudite, experience person always must be tolerant that friendly and with understanding accepts and carries limit possibilities of surrounding. Forming of the valued orientations is important pre-condition of appearance of moral ideals of personality, that determine forming of tolerance that can become a value afterwards. Іn multiethnic to the environment the personality has more reasons to feel the ethnic origin. Multiethnic society is characterized simultaneous by presence of values of three levels – universal, national and ethnic that represent hierarchy of interests and priorities on the scale of mankind, the nation or ethnic group. Formation of a system of the valuable relation of the personality to surrounding social and natural the environment and itself becomes the main trend of education in modern conditions, in particular in institutions of higher education. For this reason, formation of tolerance is one of the most important components of elements of modern education directed to formation of values of the person, culture, the world.

ПРОБЛЕМА ЄДНОСТІ РАЦІОНАЛЬНОГО ТА ЧУТТЄВОГО В РОЗВИТКУ ПІЗНАВАЛЬНИХ ЗДІБНОСТЕЙ

The problem of the unity of the rational and the sensorial, of the cognitive and affective processes in the human psyche has deep roots in prehistoric times, when the civilization originated in the form of the primitive society. That period is considered to be the basis, on which the historically original form of cognizance of the world was formed, i. e. the mythological and pagan worldview of the primitive people. In various forms of collective creativity, the syncretism of their thinking manifested itself that, in turn, testified to the undivided nature of their attitude to the surrounding world in its unity of intellectual, sensorial and volitional manifestations. With the advent of the naively spontaneous philosophical outlook characteristic of the philosophy of nature, the notion of «logos» appeared in the sense of the general law of being, the very foundation of the Universe and the human existence. Ancient Greek thinkers began the centuries-old Occidental tradition of exalting the reason over sensations. In medieval times, philosophical thinking depended on religion and, therefore, in the initial period of its development, the so-called patristic, the leading principle was the recognition of the primacy of faith over reason. At the same time, opposing views were also expressed about the identity of the above notions and their harmonious coexistence. During the era of the Renaissance, the role of the reason and logic was also exalted in contrast to the sensoria. The philosophy of the modern era led to the emergence of the two opposing schools of philosophical knowledge, i. e. empiricism and rationalism, whose representatives, respectively, showed the primacy of either sensory experience or reason in the process of cognition. In that period, the «logic of the heart» emerged that purported to be above both the sensoria and the reason. The heart was seen as a kind of an instrument of the faith endowed with the logic of its own. That period’s sensualist school of philosophy recognized sensations, sensual experience as the only source of knowledge. During the Enlightenment, the power of the human mind was asserting itself as the supreme ideal of the era, although some philosophical views did continue to espouse the «idea of the heart». In the self-same period, a tendency was observed to combine the advantages of rationalism and empiricism, the belief in the cognitive abilities of both the human mind and the human sensorial experience. In the German classical philosophy, with its dominant tendency towards the absolutization of the reason, there was also a parallel development of the tendencies towards the recognition of the priority of human sensations and the harmonization of the reason and sensoria. The whole set of epistemological problems of the modern philosophy is characterized by pluralism, the desire to synthesize the most fruitful ideas, theories, concepts, also including the idea of combining the opposite sides of the cognitive process, i. e. the rational and the sensorial.

Xenophanes and the Rise of Theology in Early Greek Thought

Xenophanes and the Rise of Theology in Early Greek Thought