Becoming God: Pure Reason in Early Greek Philosophy by Patrick Lee Miller

By Patrick Lee Miller

Changing into god was once an awesome of many historical Greek philosophers, as was once the lifetime of cause, which they equated with divinity. This publication argues that their rival bills of this equation relied on their divergent attitudes towards time. asserting it, Heraclitus built a paradoxical variety of reasoning—chiasmus—that was once the task of his changing into god. Denying it as contradictory, Parmenides sought to purify deliberating all contradiction, delivering eternity to people who may persist with him. Plato did, fusing this natural form of reasoning—consistency—with a Pythagorean software of purification and divinization that may then effect philosophers from Aristotle to Kant. these drawn to Greek philosophical and spiritual notion will locate clean interpretations of its early figures, in addition to a lucid presentation of the 1st and so much influential makes an attempt to hyperlink jointly divinity, rationality, and selfhood.

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83 These opinions are the perfumes they mix with the divine, concealing its logos according to the pleasure of each. 84 Daylight stands for life (positive), nighttime for death (negative); winter is the stormy season (negative), summer the season of growth (positive). Switching from these two prominent cosmic cycles, Heraclitus next lists two dramatic human cycles. War destroys (negative), whereas peace preserves (positive); satiety is what we work to achieve (positive), while hunger is what we struggle to avoid (negative).

At this elevated stage of analysis, in other words, this god must be many and one . . as well as one. The paradoxical chiasmus of many-one (or one-many) makes Heraclitean theology difficult enough; the addition of this final one makes it seem altogether mystical. But we have been prepared to understand precisely this Heraclitus 39 paradox by our earlier discussion of self-thinking. 142 Ascent past the first level is a struggle, to say the least. While remaining here below, though, we can nonetheless see how this divine activity shares the dialectical movement of self-thinking.

106 Looked at in one way, the drawing appears to be of a duck; looked at in another, though, it appears as a rabbit. The drawing remains unchanged, yet we alternate between seeing it one way and then another, back and forth, often quickly, and sometimes involuntarily. When we willfully contemplate not just the drawing but also these very alternations, though, we can rise to a higher level of reflection, coming to see the drawing as duckrabbit, a unity in opposition. Similar epiphanies occur when we study contrapuntal music.

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