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INTRODUCTION TO PHILOSOPHY
FROM MYTHOS TO LOGOS
The Historical Origin of Western Philosophy

 


Parmenides of Elea
 


A. WHAT IS MYTH?

1.Etymology: Greek, mythos: traditional tale, story, myth, fable, or legend.
2.The Mythical Worldview (German, Weltanschaunng): General Characteristics

  • Supernaturalism: gods and heroes
  • Analogical reasoning: interpreting X in terms of Y, human action model of explanation
  • Anthropomorphism: interpreting the non-human as human
  • Animism: inanimate objects interpreted as living
  • Prescientific, supernaturalistic model of explanation
  • Cosmogony: account of the origin of the cosmos
  • Figurative, poetic representation of reality
  • Conservatism: resistance to change
  • Social-cultural code or charter: moral and civic standard
  • Hierarchical intelligibility of personal forces
  • Self-justifying revelation or inspiration
  • Polytheism


3.
Greek Myth: Homer and Hesiod

  • Homer: Iliad, Odyssey (c. 800 BCE)
  • Hesiod: Theogony, Works and Days (c. 8th-century BCE)


4. Gods and Deities of THE ILIAD and THE ODYSSEY

a) THE ILIAD

  • ZEUS: Gives his word to Thetis (Achilles mother) he will have Achilles withdraw from the war to show his importance. Decides the fate of Hector with his Golden Scales.
  • HERA: Loves both Achilles and Agamemnon, does not want to have a war. Taunted Zeus for helping Thetis. Sets Achilles on his feet.
  • APOLLO: Answers a prayer and propels arrows for nine days killing the Achaens. Taunts Achilles, Gives Hector the extra strength in his legs to avoid Achilles. Believed Achilles disgraced Hector's body.
  • ATHENA: Made herself look like Hector's brother (Deiphobus) to make Hector fight Achilles. When Achilles threw his spear and missed Hector, she gives the spear back to Achilles.
  • HEPHAESTUS: Made the Shield of Achilles along with his armor.
  • HERMES: Aids Priam in getting Hector's body back.
  • ARTEMIS: Puts an arrow through Andromache's mother's heart to put her to rest.
  • THETIS: Sea Nymph, Achilles mother, asks Zeus to help her son.
  • NEREUS: Thetis' father.
  • ARES: God of war-mentioned briefly.
  • HADES: God of death-mentioned briefly.
  • APHRODITE: also mentioned briefly.
  • LETO: (referred to) Apollo and Artemis' mother.
  • CRONUS: (referred to) Zeus' father.
  • NINE MUSES: (Zeus' daughters) Goddess' of the arts and a source of artistic inspiration.

b) THE ODYSSEY

  • ZEUS: Agreed to allow Odysseus to leave Calypso's island and return home to Ithaca. He later destroyed Odysseus' crew with a lightening bolt for killing Helios' cattle.
  • ATHENA: Begged Zeus to allow Odysseus to return to his wife Penelope and his son Telemachos. She felt Calypso held him captive long enough. She later disguised herself as Mentes, an old family friend of Odysseus. While in disguise, she made Telemachos accept he was a man and to take responsibility for upholding honor in his father's house.
  • CALYPSO: Held Odysseus prisoner but treated him well. She forced him to stay with her on the island through trickery. She offered him immortality if he would stay with her, but all he wanted to do is return home to his wife.
  • POLYPHEMOS: One of the cyclopes (one-eyed giants). Son of Poseidon. Ate four of Odysseus' men. Odysseus then carved a pole from Polyphemos' club to blind him. Polyphemos prayed to his father in hopes that Odysseus would not return home for many years and he would be left without a crew.
  • POSEIDON: God of the sea. Angry that Odysseus blinded Polyphemos, he caused the ships to stray which resulted in his return to Ithaca many years later without a crew.
  • AIOLOS HIPPOTADES: Appointed by Zeus as Warden of the Winds. Allowed Odysseus to stay on the island for one month. As Odysseus prepared to leave, Aiolos gave him a leather bag filled with storm winds to help Odysseus reach Ithaca.
  • CIRCE: An enchantress who desired Odysseus. She turned Odysseus' men into swine, but changed them back after she and Odysseus slept together. He stayed on the island with her for a year. As he readied to continue his journey home, Circe forewarned him to block the ears of his crew when they heard the songs of the Sirens and no matter what the reason not to kill Helios' cows
  • SIRENS: Sing to enchant men away from their journey. These women cause men to become mindless (often not a difficult task) and to forget about their wives and children. Failed at enticing Odysseus and his crew.
  • HELIOS: God of the Sun. Keeper of immortal herds and shepherds. Became angered when Odysseus' crew killed his immortal cows and feasted on them for six days. He prayed to Zeus to punish the men for what they had done.


Source:  Homer Web Page


5. Excerpt from Hesiod’s
Theogony

(ll. 1-25) From the Heliconian Muses let us begin to sing, who hold the great and holy mount of Helicon, and dance on soft feet about the deep-blue spring and the altar of the almighty son of Cronos, and, when they have washed their tender bodies in Permessus or in the Horse's Spring or Olmeius, make their fair, lovely dances upon highest Helicon and move with vigorous feet. Thence they arise and go abroad by night, veiled in thick mist, and utter their song with lovely voice, praising Zeus the aegis-holder and queenly Hera of Argos who walks on golden sandals and the daughter of Zeus the aegis-holder bright-eyed Athene, and Phoebus Apollo, and Artemis who delights in arrows, and Poseidon the earth-holder who shakes the earth, and reverend Themis and quick-glancing (1) Aphrodite, and Hebe with the crown of gold, and fair Dione, Leto, Iapetus, and Cronos the crafty counselor, Eos and great Helius and bright Selene, Earth too, and great Oceanus, and dark Night, and the holy race of all the other deathless ones that are forever.  And one day they taught Hesiod glorious song while he was shepherding his lambs under holy Helicon, and this word first the goddesses said to me – the Muses of Olympus, daughters of Zeus who holds the aegis:

(ll. 26-28) `Shepherds of the wilderness, wretched things of shame, mere bellies, we know how to speak many false things as though they were true; but we know, when we will, to utter true things.'

(ll. 29-35) So said the ready-voiced daughters of great Zeus, and they plucked and gave me a rod, a shoot of sturdy laurel, a marvelous thing, and breathed into me a divine voice to celebrate things that shall be and things there were aforetime; and they bade me sing of the race of the blessed gods that are eternally, but ever to sing of themselves both first and last. But why all this about oak or stone? (2)

(ll. 36-52) Come thou, let us begin with the Muses who gladden the great spirit of their father Zeus in Olympus with their songs, telling of things that are and that shall be and that were aforetime with consenting voice. Unwearying flows the sweet sound from their lips, and the house of their father Zeus the loud-thunderer is glad at the lily-like voice of the goddesses as it spread abroad, and the peaks of snowy Olympus resound, and the homes of the immortals.  And they uttering their immortal voice, celebrate in song first of all the reverend race of the gods from the beginning, those whom Earth and wide Heaven begot, and the gods sprung of these, givers of good things.  Then, next, the goddesses sing of Zeus, the father of gods and men, as they begin and end their strain, how much he is the most excellent among the gods and supreme in power.  And again, they chant the race of men and strong giants, and gladden the heart of Zeus within Olympus, — the Olympian Muses, daughters of Zeus the aegis-holder.

(ll. 53-74) Them in Pieria did Mnemosyne (Memory), who reigns over the hills of Eleuther, bear of union with the father, the son of Cronos, a forgetting of ills and a rest from sorrow. For nine nights did wise Zeus lie with her, entering her holy bed remote from the immortals.  And when a year was passed and the seasons came round as the months waned, and many days were accomplished, she bare nine daughters, all of one mind, whose hearts are set upon song and their spirit free from care, a little way from the topmost peak of snowy Olympus. There are their bright dancing-places and beautiful homes, and beside them the Graces and Himerus (Desire) live in delight. And they, uttering through their lips a lovely voice, sing the laws of all and the goodly ways of the immortals, uttering their lovely voice.  Then went they to Olympus, delighting in their sweet voice, with heavenly song, and the dark earth resounded about them as they chanted, and a lovely sound rose up beneath their feet as they went to their father.  And he was reigning in heaven, himself holding the lightning and glowing thunderbolt, when he had overcome by might his father Cronos; and he distributed fairly to the immortals their portions and declared their privileges.

(ll. 75-103) These things, then, the Muses sang who dwell on Olympus, nine daughters begotten by great Zeus, Cleio and Euterpe, Thaleia, Melpomene and Terpsichore, and Erato and
Polyhymnia and Urania and Calliope (3), who is the chiefest of them all, for she attends on worshipful princes: whomsoever of heaven-nourished princes the daughters of great Zeus honour, and behold him at his birth, they pour sweet dew upon his tongue, and from his lips flow gracious words.  All the people look towards him while he settles causes with true judgments: and he, speaking surely, would soon make wise end even of a great quarrel; for therefore are there princes wise in heart, because when the people are being misguided in their assembly, they set right the matter again with ease, persuading them with gentle words.  And when he passes through a gathering, they greet him as a god with gentle reverence, and he is conspicuous amongst the assembled: such is the holy gift of the Muses to men. For it is through the Muses and far-shooting Apollo that there are singers and harpers upon the earth; but princes are of Zeus, and happy is he whom the Muses love: sweet flows speech from his mouth. For though a man have sorrow and grief in his newly-troubled soul and live in dread because his heart is distressed, yet, when a singer, the servant of the Muses, chants the glorious deeds of men of old and the blessed gods who inhabit Olympus, at once he forgets his heaviness and remembers not his sorrows at all; but the gifts of the goddesses soon turn him away from these.

(ll. 104-115) Hail, children of Zeus!  Grant lovely song and celebrate the holy race of the deathless gods who are forever, those that were born of Earth and starry Heaven and gloomy Night and them that briny Sea did rear. Tell how at the first gods and earth came to be, and rivers, and the boundless sea with its raging swell, and the gleaming stars, and the wide heaven above, and the gods who were born of them, givers of good things, and how they divided their wealth, and how they shared their honors amongst them, and also how at the first they took many-folded Olympus.  These things declare to me from the beginning, ye Muses who dwell in the house of Olympus, and tell me which of them first came to be.

(ll. 116-138) Verily at the first Chaos came to be, but next wide-bosomed Earth, the ever-sure foundations of all (4) the deathless ones who hold the peaks of snowy Olympus, and dim Tartarus in the depth of the wide-pathed Earth, and Eros (Love), fairest among the deathless gods, who unnerves the limbs and overcomes the mind and wise counsels of all gods and all men within them. From Chaos came forth Erebus and black Night; but of Night were born Aether (5) and Day, whom she conceived and bare from union in love with Erebus.  And Earth first bare starry Heaven, equal to herself, to cover her on every side, and to be an ever-sure abiding-place for the blessed gods. And she brought forth long Hills, graceful haunts of the goddess-Nymphs who dwell amongst the glens of the hills. She bare also the fruitless deep with his raging swell, Pontus, without sweet union of love. But afterwards she lay with Heaven and bare deep-swirling Oceanus, Coeus and Crius and Hyperion and Iapetus, Theia and Rhea, Themis and Mnemosyne and gold-crowned Phoebe and lovely Tethys. After them was born Cronos the wily, youngest and most terrible of her children, and he hated his lusty sire.

(ll. 139-146) And again, she bare the Cyclopes, overbearing in spirit, Brontes, and Steropes and stubborn-hearted Arges (6), who gave Zeus the thunder and made the thunderbolt: in all else they were like the gods, but one eye only was set in the midst of their fore-heads. And they were surnamed Cyclopes (Orb-eyed) because one orbed eye was set in their foreheads. Strength and might and craft were in their works.

(ll. 147-163) And again, three other sons were born of Earth and Heaven, great and doughty beyond telling, Cottus and Briareos and Gyres, presumptuous children.  From their shoulders sprang an hundred arms, not to be approached, and each had fifty heads upon his shoulders on their strong limbs, and irresistible was the stubborn strength that was in their great forms.  For of all the children that were born of Earth and Heaven, these were the most terrible, and they were hated by their own father from the first.

Source: Hesiod, the Homeric Hymns and Homerica: The Theogony

6.
Myth: The Historical Matrix of Western Philosophy, Science, and Rationality

Matrix: Generally, something that constitutes the point or place from which something else originates, takes shape, or develops; the generative soil from which something else grows. Its archaic meaning is womb; hence a concrete (corresponding to a particular or specific object) term that progressively expanded into an abstract concept (general, formal, or structural meaning) over the centuries. Accordingly, the term matrix has a variety of context-specific usages, including anatomical, biological, metallurgical, mathematical, linguistic, and print-set usages. In our context it bears a historical meaning. [Note: If you’ve seen the movie The Matrix, how would you define the sense or meaning of the term in that film?]

B. THE BIRTH OF PHILOSOPHY

1. The Greek Philosophical Revolution: Thales of Miletus (624-546 BC)


 Thales of Miletus
 

a) Cosmology as Speculative Metaphysics: A traditional Western philosophical ideal, practiced from Plato to Hegel, which attempts to reduce the multiplicity of all phenomena to the unity of an ultimate reality behind or beyond the world of appearances (the finite, temporal, empirical world). Accordingly, speculative metaphysics tends to be dualistic (reality is fundamentally divided into two hierarchically ordered realms), although there are monistic (reality is fundamentally one) exceptions (Parmenides, Spinoza) that “prove the rule.” Actual, permanent, true reality is above, beyond, or behind the transitory, multiple, finite, phenomenal appearances of this world. Speculative metaphysics is one form of the pervasive Greek problem or motif of the One and the Many: reality/appearance, permanence/change, underlying and unitary primary element (Greek: archê) and its multiple manifestations (Greek: phenomena).

b)
Naturalistic-causal explanatory model

  • Nature (Greek: physis): dynamic process or growth governed by impersonal laws
  • Rational inquiry (Greek: historia): critical, methodical, logical, autonomous


c) Basic Philosophical Interest: The early Greek philosophers (traditionally termed the “Presocratics”) were perplexed and preoccupied with the nature of reality. A basic question, revealing an underlying presupposition or hypothesis, and theoretically directing the course of their thinking, is common to these philosophical pioneers: What is the fundamental or primary element (Greek: archê) from which all other forms of reality (Greek: phenomena= appearances) in nature (Greek: physis) are derived?

d) Aristotle on Early Greek Philosophy, Metaphysics Book 1:

"Of the first philosophers, then, most thought the principles which were of the nature of matter were the only principles of all things. That of which all things that are consist, the first from which they come to be, the last into which they are resolved (the substance remaining, but changing in its modifications), this they say is the element and this the principle of things, and therefore they think nothing is either generated or destroyed, since this sort of entity is always conserved, as we say Socrates neither comes to be absolutely when he comes to be beautiful or musical, nor ceases to be when loses these characteristics, because the substratum, Socrates himself remains. just so they say nothing else comes to be or ceases to be; for there must be some entity-either one or more than one-from which all other things come to be, it being conserved.

"Yet they do not all agree as to the number and the nature of these principles. Thales, the founder of this type of philosophy, says the principle is water (for which reason he declared that the earth rests on water), getting the notion perhaps from seeing that the nutriment of all things is moist, and that heat itself is generated from the moist and kept alive by it (and that from which they come to be is a principle of all things). He got his notion from this fact, and from the fact that the seeds of all things have a moist nature, and that water is the origin of the nature of moist things.

"Some think that even the ancients who lived long before the present generation, and first framed accounts of the gods, had a similar view of nature; for they made Ocean and Tethys the parents of creation, and described the oath of the gods as being by water, to which they give the name of Styx; for what is oldest is most honourable, and the most honourable thing is that by which one swears. It may perhaps be uncertain whether this opinion about nature is primitive and ancient, but Thales at any rate is said to have declared himself thus about the first cause. Hippo no one would think fit to include among these thinkers, because of the paltriness of his thought.

"Anaximenes and Diogenes make air prior to water, and the most primary of the simple bodies, while Hippasus of Metapontium and Heraclitus of Ephesus say this of fire, and Empedocles says it of the four elements (adding a fourth-earth-to those which have been named); for these, he says, always remain and do not come to be, except that they come to be more or fewer, being aggregated into one and segregated out of one.

"Anaxagoras of Clazomenae, who, though older than Empedocles, was later in his philosophical activity, says the principles are infinite in number; for he says almost all the things that are made of parts like themselves, in the manner of water or fire, are generated and destroyed in this way, only by aggregation and segregation, and are not in any other sense generated or destroyed, but remain eternally….

"Empedocles, then, in contrast with his predecessors, was the first to introduce the dividing of this cause, not positing one source of movement, but different and contrary sources. Again, he was the first to speak of four material elements; yet he does not use four, but treats them as two only; he treats fire by itself, and its opposite-earth, air, and water-as one kind of thing. We may learn this by study of his verses….

"Contemporaneously with these philosophers and before them, the so-called Pythagoreans, who were the first to take up mathematics, not only advanced this study, but also having been brought up in it they thought its principles were the principles of all things. Since of these principles numbers are by nature the first, and in numbers they seemed to see many resemblances to the things that exist and come into being-more than in fire and earth and water (such and such a modification of numbers being justice, another being soul and reason, another being opportunity-and similarly almost all other things being numerically expressible); since, again, they saw that the modifications and the ratios of the musical scales were expressible in numbers; -since, then, all other things seemed in their whole nature to be modeled on numbers, and numbers seemed to be the first things in the whole of nature, they supposed the elements of numbers to be the elements of all things, and the whole heaven to be a musical scale and a number. And all the properties of numbers and scales that they could show to agree with the attributes and parts and the whole arrangement of the heavens, they collected and fitted into their scheme; and if there was a gap anywhere, they readily made additions so as to make their whole theory coherent. E.g. as the number 10 is thought to be perfect and to comprise the whole nature of numbers, they say that the bodies which move through the heavens are ten, but as the visible bodies are only nine, to meet this they invent a tenth--the 'counter-earth'. We have discussed these matters more exactly elsewhere.

"From these facts we may sufficiently perceive the meaning of the ancients who said the elements of nature were more than one; but there are some who spoke of the universe as if it were one entity, though they were not all alike either in the excellence of their statement or in its conformity to the facts of nature. The discussion of them is in no way appropriate to our present investigation of causes, for they do not, like some of the natural philosophers, assume being to be one and yet generate it out of the one as out of matter, but they speak in another way; those others add change, since they generate the universe, but these thinkers say the universe is unchangeable. Yet this much is germane to the present inquiry: Parmenides seems to fasten on that which is one in definition, Melissus on that which is one in matter, for which reason the former says that it is limited, the latter that it is unlimited; while Xenophanes, the first of these partisans of the One (for Parmenides is said to have been his pupil), gave no clear statement, nor does he seem to have grasped the nature of either of these causes, but with reference to the whole material universe he says the One is God. Now these thinkers, as we said, must be neglected for the purposes of the present inquiry-two of them entirely, as being a little too naive, viz. Xenophanes and Melissus; but Parmenides seems in places to speak with more insight. For, claiming that, besides the existent, nothing non-existent exists, he thinks that of necessity one thing exists, viz. the existent and nothing else (on this we have spoken more clearly in our work on nature), but being forced to follow the observed facts, and supposing the existence of that which is one in definition, but more than one according to our sensations, he now posits two causes and two principles, calling them hot and cold, i.e. fire and earth; and of these he ranges the hot with the existent, and the other with the non-existent.

"From what has been said, then, and from the wise men who have now sat in council with us, we have got thus much-on the one hand from the earliest philosophers, who regard the first principle as corporeal (for water and fire and such things are bodies), and of whom some suppose that there is one corporeal principle, others that there are more than one, but both put these under the head of matter; and on the other hand from some who posit both this cause and besides this the source of movement, which we have got from some as single and from others as twofold.

"Our review of those who have spoken about first principles and reality and of the way in which they have spoken, has been concise and summary; but yet we have learnt this much from them, that of those who speak about 'principle' and 'cause' no one has mentioned any principle except those which have been distinguished in our work on nature, but all evidently have some inkling of them, though only vaguely. For some speak of the first principle as matter, whether they suppose one or more first principles, and whether they suppose this to be a body or to be incorporeal; e.g. Plato spoke of the great and the small, the Italians of the infinite, Empedocles of fire, earth, water, and air, Anaxagoras of the infinity of things composed of similar parts. These, then, have all had a notion of this kind of cause, and so have all who speak of air or fire or water, or something denser than fire and rarer than air; for some have said the prime element is of this kind.

"These thinkers grasped this cause only; but certain others have mentioned the source of movement, e.g. those who make friendship and strife, or reason, or love, a principle.

Source: The Internet Classics Archive

e) Table of Presocratic Philosophers and Speculative Metaphysics

Metaphysical View Philosopher Archê
Milesian monists Thales
Anaximander
Anaximenes
Water
Apeirôn (The Infinite)
Air
Other monists Pythagoras
Heraclitus
Parmenides
Arithmos (Number)
Logos (Principle of process)
Being
Pluralists Empedocles
Anaxagoras
Democritus
Earth, air, fire, water
Seeds, germs
Atoms (undividables)


f) Presocratic Chronology

  • Homer: c. 800 BCE
  • Hesiod: c. 8th-century BCE
  • Thales of Miletus: 624-546 BCE
  • Anaximander: 611-547 BCE
  • Pythagoras: 585-497 BCE
  • Xenophanes of Colophon: c. 565-c.470 BCE
  • Anaximenes: c. 550 BCE
  • Heraclitus: c. 540-475 BCE
  • Parmenides: b. 510 BCE
  • Anaxagoras of Clazomenae: 500-428 BCE
  • Democritus: 460-370 BCE
  • Zeno of Elea: c. 450 BCE
  • Leucippus: c. 450 BCE
  • Empedocles: d. 433 BCE


2.
  Xenophanes of Colophon: Critic of the Mythic Gods (c. 565-c.470 BCE)

a) Philosophical Profile

  • Applied new critical tools of the philosophical revolution to the Greek (Homer and Hesiod) mythic gods
  • Polytheistic gods interpreted as anthropomorphic, idealized projections of species and cultures
  • Initial movement of Greek philosophical thought toward abstract (non-anthropomorphic) monotheism
  • Mythic gods as immoral
  • Philosophical ethics and theology


b) Fragments

(10) Since all at first have learnt according to Homer....

(11) Homer and Hesiod have ascribed to the gods all things that are a shame and a disgrace among mortals, stealings and adulteries and deceivings of one another.

(12) Since they have uttered many lawless deeds of the gods, stealings and adulteries and deceivings of one another.

(14) But mortals deem that the gods are begotten as they are, and have clothes like theirs, and voice and form.

(15) Yes, and if oxen and horses or lions had hands, and could paint with their hands, and produce works of art as men do, horses would paint the forms of the gods like horses, and oxen like oxen, and make their bodies in the image of their several kinds.

(16) The Ethiopians make their gods black and snub-nosed; the Thracians say theirs have blue eyes and red hair.

(18) The gods have not revealed all things to men from the beginning, but by seeking they find in time what is better.

(23) One god, the greatest among gods and men, neither in form like unto mortals nor in thought....

(24) He sees all over, thinks all over, and hears all over.

(25) But without toil he swayeth all things by the thought of his mind.

(26) And he abideth ever in the selfsame place, moving not at all; nor doth it befit him to go about now hither now thither.

(27) All things come from the earth, and in earth all things end.

(34) There never was nor will be a man who has certain knowledge about the gods and about all the things I speak of. Even if he should chance to say the complete truth, yet he himself knows not that it is so. But all may have their fancy.

Source:  John Burnet, Early Greek Philosophy

c) Aristotle on Xenophanes, Metaphysics Book 1:

"From these facts we may sufficiently perceive the meaning of the ancients who said the elements of nature were more than one; but there are some who spoke of the universe as if it were one entity, though they were not all alike either in the excellence of their statement or in its conformity to the facts of nature. The discussion of them is in no way appropriate to our present investigation of causes, for they do not, like some of the natural philosophers, assume being to be one and yet generate it out of the one as out of matter, but they speak in another way; those others add change, since they generate the universe, but these thinkers say the universe is unchangeable. Yet this much is germane to the present inquiry: Parmenides seems to fasten on that which is one in definition, Melissus on that which is one in matter, for which reason the former says that it is limited, the latter that it is unlimited; while Xenophanes, the first of these partisans of the One (for Parmenides is said to have been his pupil), gave no clear statement, nor does he seem to have grasped the nature of either of these causes, but with reference to the whole material universe he says the One is God. Now these thinkers, as we said, must be neglected for the purposes of the present inquiry-two of them entirely, as being a little too naive, viz. Xenophanes and Melissus; but Parmenides seems in places to speak with more insight.

C. GLOSSARY OF GREEK TERMS

aêr:
the lower air that surrounds the earth; the atmosphere
aesthêsis: perception by the senses; sense-impression
aethêr: the pure upper air
alêtheia: truth, unconcealedness
alogon: non-rational; without language
anankê: logical or causal necessity of anything that cannot be otherwise
aneu logou: without reason
apeirôn: the Boundless, an infinite, indefinite, intelligent, living whole.
archê: first-principle, beginning, primary element
arithmos: number

dialektikê:
process of thinking by means of dialogue, discussion, debate, or argument; general term for Socrates’ philosophical and pedagogical method.
diánoia: understanding or intellectual activity as a discursive process; contrasted with the immediate apprehension nóêsis.
díkê: proportionate compensation, justice
dóxa: mere belief or opinion; contrasted with systematic or scientific knowledge (epistêmê)
dynamis: power or force; used by the presocratic philosophers to refer to the qualities of material elements.

epistêmê:
theoretical, systematic, scientific knowledge; demonstrable truth; opposite of doxa.
ethos: custom or habit

gnôsis:
most general Greek term for knowledge.
gnothi seauton: know yourself

hyle:
matter
hypokeimenon: that which underlies; underlying substance

kalos:
beautiful, excellent
katharsis, katharmos: cleansing, purification
kinêsis: motion or change, a subject of great controversy among Greek philosophers.
kosmos: order; jeweled ornament; cosmos

logoi:
meanings
logos: word, meaning, rational account, speech, principle, discourse, thought, reason; contrasted with mythos.

mathêma:
learning, what is learnt
mathêmatikos: disposed to learn; a scientist, a scholar
morphê: shape or figure of a thing.
mythos: speech, tale, account, or story, as opposed to a rational explanation (logos).

noêma: thought
nóêsis: intuition or thinking; the operation of nous, reasoning that characterizes diánoia.
nomos: custom, convention, law
nous: mind, intellect, reason
nous energeiai: intellect in act
nous pathetikos: passive mind
nous poietikos: active mind
nous theos: divine intellect

ousia:
essence; substance, being

paideia:
cultural education
phthora: destruction; annihilation, ceasing-to-be
phenomena: appearances
physis (phusis): nature

sophia:
wisdom

technê:
art, technique, craft
télos: end, completion, purpose, or goal of any thing or activity.
theôria: rational contemplation
theos: god
thespis: inspired

zoe:
a living or a means of living
zoon logon echon: living being who has language or reason

*
Recommended Reading: F. E. Peters, Greek Philosophical Terms: A Historical Lexicon (NYU, 1967)


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