Marshall-GreekPhilo-ajk*$0# 1,134,134,his,eng,20210824,20211232,3,John Marshall: A Short History of Greek Philosophy ama,https://www.amazon.com/Short-History-Greek-Philosophy-Illustrated-ebook/dp/B01D6J6ZH8/ref=cm_cr_srp_d_pdt_img_top?ie=UTF8 eng,https://www.amazon.com/review/R3NTRTVN2YDFJX/ref=pe_1098610_137716200_cm_rv_eml_rv0_rv 0082 PREFACE 0102 CHAPTER I THE SCHOOL OF MILETUS The question of Thales— Water the beginning of things—Soul in all things—Mystery in science—Abstraction and reality—Theory of development 0162 CHAPTER II THE SCHOOL OF MILETUS (concluded) Air the beginning of things—All things pass—The eternal and the temporary—The weeping philosopher 018h Heraclitus to the other extreme; he finds his permanent element in the negation of permanence; being or reality consists in never 'being' but always 'becoming,' not in stability but in change. 021h Heraclitus to the other extreme; he finds his permanent element in the negation of permanence; being or reality consists in never 'being' but always 'becoming,' not in stability but in change. The Pythagorean Brotherhood—Number the master—God the soul of the world—Music and morals 0242 CHAPTER IV THE ELEATICS God and nature—Knowledge Knowledge and opinion—Being and evolution—Love the creator—The modern egotism 0292 CHAPTER V THE ELEATICS (concluded) Zeno's dialectic—Achilles and the tortoise—The dilemma of being—The all a sphere—The dilemmas of experience 031h and when Achilles has passed over this second space the tortoise will have again passed over some space, and so on ad infinitum; therefore in an infinite time there must always be a space, though infinitely diminishing, between the tortoise and Achilles, i.e. the tortoise must always be at least a little in front. 034b 20210824 =0+34 21% Marshall-GreekPhilo 134 0342 CHAPTER VI THE ATOMISTS Anaxagoras and the cosmos—Mind in nature—The seeds of existence 0372 CHAPTER VII THE ATOMISTS (continued) Empedocles at Etna—Brief life and scanty vision—The four elements—The philosophy of contradiction—Philosophy a form of poesy—The philosopher a prophet—Sensation through kinship—The whole creation groaneth 041h Philosophy, in fact, is a form of poesy; it is, if one pleases so to call it, 'fiction founded upon fact.' It is not for that reason the less noble a form of human thought, rather is it the more noble, in the same way as poetry is nobler than mere narrative, and art than representation, and imagination than perception. Philosophy is indeed one of the noblest forms of poetry, because the facts which are its basis are the profoundest, the most eternally interesting, the most universally significant. 042h we may notice such interesting statements as the following: [135] "The earth, which is at the centre of the sphere of the universe, remains firm, because the spin of the universe as a whole keeps it in its place like the water in a spinning cup." 0452 CHAPTER VIII THE ATOMISTS (concluded) The laughing philosopher—Atoms and void—No god and no truth 0482 CHAPTER IX THE SOPHISTS Anarchic philosophy— Success not truth—Man the measure—All opinions true—Reductio ad absurdum 050h collapse of political authority facilitated the growth of that individualism in thought with which the name of the Sophists is associated. 050h The first great leader of the Sophists was Protagoras. He, it is said, was the first to teach for pay; he also was the first to adopt the name of Sophist. 050h skill was the object of the teaching rather than truth; the new teachers professed themselves 'practical men,' not mere theorists. 051h It followed that all appearances were equally true: what seemed to be to any man, that was alone the true for him. 052b 20210825 =34+18 21% Marshall-GreekPhilo 134 0522 CHAPTER X THE SOPHISTS (concluded) 056h The Christ when He comes brings not peace into the world, but a sword. And men of evil passions and selfish ambitions are quick on both sides to make the struggle of old and new ideals a handle for their own indulgence or their own advancement; the Pharisees and the Judases between them make the Advent in some of its aspects a sorry spectacle. 0562 CHAPTER XI SOCRATES The crisis of philosophy—Philosophic midwifery—The wisest of men—The gadfly of Athens—Justice, beauty, utility—Virtue is knowledge 059h Socrates was theorised in later times as a logical method, known to us as Induction, or the discovery of universal laws or principles out [195] of an accumulation of particular facts. 061h This law or ideal then had a threefold aspect in its own nature, being conceivable as Justice, as Beauty, as Utility; 0622 CHAPTER XII SOCRATES (concluded) The dialectic method—Instruction through humiliation—Justice and utility—Righteousness transcending rule 065d Socratic formula, Justice is equivalent to the Lawful on the one hand, to the Useful on the other. 0662 CHAPTER XIII THE INCOMPLETE SOCRATICS 070h Antisthenes, being asked what was the most essential point of learning, answered, "To unlearn what is evil." That is to say, to the Cynic conception, men were born with a root of evil in them in the love of pleasure; 0722 CHAPTER XIV PLATO Student and wanderer—The Dialogues—Immortal longings—Art is love—Knowledge through remembrance—Platonic love 0752 CHAPTER XV PLATO (continued) The Republic—Denizens of the cave—The Timaeus—A dream of creation 079h and many strange theories—as of the equal {148} training of men and women, and the community of wives, ideas partially drawn from Sparta—are woven into the ideal structure. 080h Definition of denizen 1 : inhabitant denizens of the forest. 2 government : a person admitted to residence in a foreign country especially : an alien (see alien entry 2 sense 1b) admitted to rights of citizenship. 3 : one that frequents a place nightclub denizens. Marshall, John. A Short History of Greek Philosophy (p. 80). Kindle Edition. 0832 CHAPTER XVI PLATO (continued) Metaphysics and psychology—Reason and pleasure—Criticism of the ideas—Last ideals 083h Plato in these dialogues is rather the psychologist than the metaphysician; 0862 CHAPTER XVII PLATO (concluded) Search for universals—The thoughts of God—God cause and consummation—Dying to earth—The Platonic education 088h The wise man, therefore, will seek to free himself from the bonds of the body, and die while he lives by philosophic contemplation, free as far as possible from the disturbing influence of the senses. This process of rational realisation Plato called Dialectic. 090h Plato's division of the soul of man there are three faculties, Desire, Passion, Reason; in the division of the soul's perfection three corresponding corresponding virtues, Temperance, Courage, Wisdom; and in the division of the state three corresponding orders, Traders, Soldiers, Guardians. So in Education there are three stages. First, Music (including all manner of artistic and refining influences), whose function it is so to attemper the desires of the heart that all animalism and sensualism may be eliminated, and only the love and longing for that which is lovely and of good report may remain. Second, Gymnastic, whose function it is through ordered labour and suffering so to subdue and rationalise the passionate part of the soul, that it may become the willing and obedient servant of that which is just and true. And third, Mathematics, by which the rational element of the soul may be trained to realise itself, being weaned, by the ordered apprehension of the 'diamond net' of laws which underlie all the phenomena of nature, nature, away from the mere surface appearances of things, the accidental, individual, momentary,—to the deep-seated realities, which are necessary, universal, eternal. 091b 20210826 =52+39 66% Marshall-GreekPhilo 134 0912 CHAPTER XVIII ARISTOTLE An unruly pupil—The philosopher's library—The predominance of Aristotle—Relation to Plato—The highest philosophy—Ideas and things—The true realism 0972 CHAPTER XIX ARISTOTLE (continued) Realisation and reminiscence—The crux of philosophy—Reason in education—The chief good—Origin of communities 098h The 'Realisation' of Aristotle is the 'Reminiscence' of Plato. 1022 CHAPTER XX ARISTOTLE (concluded) God and necessity—The vital principle—Soul as realisation—Function and capacity—His method 104h Quinta Essentia, whence by a curious degradation we have our modern word Quintessence, of that which is the finest and subtlest extract. 105h form applicable to every stage of the Vital principle, we shall say that The Soul is the earliest realisation of a natural body having organisation. 1062 CHAPTER XXI THE SCEPTICS AND EPICUREANS Greek decay—The praises of Lucretius—Canonics—Physics—The proofs of Lucretius—The atomic soul—Mental pleasures—Natural pleasures—Lower philosophy and higher 107w ken = /ken/ I. noun — [in sing.] 1. one's range of knowledge or sight • such determination is beyond my ken. II. verb — [with obj.] 1. (Scottish) (N. English) know • d'ye ken anyone who can boast of that? 2. (Scottish) (N. English) recognize; identify • that's him—d'ye ken him? 108h Philosophy, equally complete, equally perfect in all its parts, had its final word in Plato and Aristotle; on the great lines of universal knowledge no further really original structures were destined to be raised by Greek hands. 109h Personally we may take it that Epicurus was a man of simple tastes and moderate desires; and indeed throughout its history Epicureanism as a rule of conduct has generally been associated with the finer forms of enjoyment, rather than the more sensual. The 'sensual sty' is a nickname, not a description. 110h Epicurus laid it down that the only source of knowledge was the senses, 115 CHAPTER XXII THE STOICS Semitic admixture—Closed 117h Logic the Stoics divided into two parts—Rhetoric, the 'science of the open hand,' and Dialectic, Dialectic, the 'science of the closed fist,' as Zeno called them. 1232 INDEX 134b 20210827 =91+42 100% Marshall-GreekPhilo 134 ### #eng Rather dull reading. Almost all the names are familiar, but contributions confused, except, of course, the main ideas of Socrates, Plato, and Aristotle. Also, the text of this book about those three was not too dull, but to some extent inspired. I expected more from Aristotle as the founder of empirical science but was perhaps already too lulled to speedreading as my treatment of the dull text. Result: even essentials may then stay unattended, unattached like water from the goose back. Or I am not apt for Old Greek culture. Remember my complete disappointment, particularly to the fighting and bloodshedding of the Iliad. Neither did not nearly the national epos of Odyssey reach the level of our own Kalevala, which, true, also opened to me only when reading it in translated Spanish prose version. All in all, only three stars instead of the usual four or five. #rus Скорее скучное чтение. Почти все имена знакомы, но сбивают с толку, кроме, конечно, основных идей Сократа, Платона и Аристотеля. К тому же текст этой книги об этих троих был не слишком скучным, но в некоторой степени вдохновляющим. Я ожидал большего от Аристотеля как основателя эмпирической науки, но, возможно, был уже слишком убаюкан, чтобы скорочтение рассматривало скучный текст. Результат: даже самое необходимое может остаться без присмотра, как вода из гусиной спины. Или я не склонен к древнегреческой культуре. Помните мое полное разочарование, особенно битвами и кровопролитием Илиады. И почти национальный эпос Одиссеи не достиг уровня нашей собственной Калевалы, которая, правда, тоже открылась мне только при прочтении ее в переведенной испанской прозаической версии. Всего три звезды вместо обычных четырех или пяти. #eng Aika tylsä lukeminen. Lähes kaikki nimet ovat tuttuja, mutta kirjoitukset ovat sekavia, paitsi tietysti Sokratesin, Platonin ja Aristotelesen pääideat. Myös tämän kirjan teksti näistä kolmesta ei ollut liian tylsä, mutta jossain määrin inspiroitu. Odotin Aristoteleselta enemmän empiirisen tieteen perustajana, mutta olin ehkä jo liian uupunut pikalukemiseen, kun käsittelen tylsää tekstiä. Tulos: jopa välttämätön voi jäädä ilman valvontaa, irrallaan kuin vesi hanhen selästä. Tai sitten en sovi vanhaan kreikkalaiseen kulttuuriin. Muista täydellinen pettymykseni erityisesti Iliadin taisteluihin ja verenvuodatukseen. Myöskään Odysseian kansalliset epos eivät saavuttaneet oman Kalevalamme tasoa, joka tietysti myös avautui minulle vasta lukiessani espanjankielistä prosa -versiota. Kaiken kaikkiaan vain kolme tähteä tavallisten neljän tai viiden sijasta. #swe Ganska tråkig läsning. Nästan alla namn är bekanta, men bidrag förvirrade, förutom naturligtvis huvudtankarna hos Sokrates, Platon och Aristoteles. Även texten i den här boken om de tre var inte för tråkig, men till viss del inspirerad. Jag förväntade mig mer av Aristoteles som grundare av empirisk vetenskap, men var kanske redan för dämpad för att snabbt läsa som min behandling av tråkig text. Resultat: även väsentligt kan sedan förbli utan uppsikt, utan koppling som vatten från gåsryggen. Eller så är jag inte lämplig för gammal grekisk kultur. Kom ihåg min fullständiga besvikelse, särskilt till Iliadens strider och blodsutgjutelse. Inte heller nådde nästan det nationella eposet i Odyssey nivån för vår egen Kalevala, som sannerligen också öppnades för mig bara när jag läste den i översatt spansk prosaversion. Sammantaget bara tre stjärnor istället för de vanliga fyra eller fem. @@@ *** CONTENTS CHAP. I.—THE SCHOOL OF MILETUS— I. Thales . . . . . . . . . . . . . . . . . . . 1 II. Anaximander . . . . . . . . . . . . . . . . . 7 II.—THE SCHOOL OF MILETUS (concluded)— III. Anaximenes . . . . . . . . . . . . . . . . . 14 IV. Heraclitus . . . . . . . . . . . . . . . . . 15 III.—PYTHAGORAS AND THE PYTHAGOREANS . . . . . . . . . 22 IV.—THE ELEATICS— I. Xenophanes . . . . . . . . . . . . . . . . . 31 II. Parmenides . . . . . . . . . . . . . . . . . 33 V.—THE ELEATICS (concluded)— III. Zeno . . . . . . . . . . . . . . . . . . . . 42 IV. Melissus . . . . . . . . . . . . . . . . . . 46 VI.—THE ATOMISTS— I. Anaxagoras . . . . . . . . . . . . . . . . . 52 VII.—THE ATOMISTS (continued)— II. Empedocles . . . . . . . . . . . . . . . . . 58 VIII.—THE ATOMISTS (concluded)— III. Leucippus and Democritus . . . . . . . . . . 74 IX.—THE SOPHISTS— I. Protagoras . . . . . . . . . . . . . . . . . 85 X.—THE SOPHISTS (concluded)— II. Gorgias . . . . . . . . . . . . . . . . . . . 92 XI.—SOCRATES . . . . . . . . . . . . . . . . . . . . . 101 XII.—SOCRATES (concluded) . . . . . . . . . . . . . . . 116 XIII.—THE INCOMPLETE SOCRATICS— I. Aristippus and the Cyrenaics . . . . . . . . 124 II. Antisthenes and the Cynics . . . . . . . . . 128 III. Euclides and the Megarics . . . . . . . . . . 132 XIV.—PLATO . . . . . . . . . . . . . . . . . . . . . . . 134 XV.—PLATO (continued) . . . . . . . . . . . . . . . . 146 XVI.—PLATO (continued) . . . . . . . . . . . . . . . . 154 XVII.—PLATO (concluded) . . . . . . . . . . . . . . . . 162 XVIII.—ARISTOTLE . . . . . . . . . . . . . . . . . . . . . 172 XIX.—ARISTOTLE (continued) . . . . . . . . . . . . . . 187 XX.—ARISTOTLE (concluded) . . . . . . . . . . . . . . 199 XXI.—THE SCEPTICS AND EPICUREANS . . . . . . . . . . . . 210 XXII.—THE STOICS . . . . . . . . . . . . . . . . . . . . 238 INDEX . . . . . . . . . . . . . . . . . . . . . . . 245 Marshall, John. A Short History of Greek Philosophy (p. 10). Kindle Edition.