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

By Patrick Lee Miller

Turning into god was once an excellent of many historical Greek philosophers, as used to be the lifetime of cause, which they equated with divinity. This booklet argues that their rival money owed of this equation trusted their divergent attitudes towards time. declaring it, Heraclitus built a paradoxical sort of reasoning—chiasmus—that was once the task of his changing into god. Denying it as contradictory, Parmenides sought to purify taking into consideration all contradiction, delivering eternity to people who might persist with him. Plato did, fusing this natural form of reasoning—consistency—with a Pythagorean software of purification and divinization that may then impression philosophers from Aristotle to Kant. these attracted to Greek philosophical and spiritual concept 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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When you move through any sentence—but most obviously when it is as complex and self-reflexive as the previous one— you have stepped into a river of thinking, so to speak. Whereas the waters of a literal river flow around you, however, the thinking of a sentence flows through you, just as your thinking flows through it. There is a confluence of logos and logos, quite literally, so that when you understand its thinking, when the confluence is complete, the subject and object of your thinking become one.

6 Becoming Oneself To find ourselves in the becoming god, we must first search for our selves. ”93 Yet contradiction arises the moment such a search begins. If Heraclitus is searching for himself at a moment, he must both be himself and not be himself, for he is both the searcher and the sought. As searcher, he must be present to himself; as sought, he must be absent. ”96 Described in these terms, Heraclitus’s paradox of self-inquiry resembles his contradictory description of fire as need and satiety.

Syllapsies is accordingly ambiguous between two English meanings: on one hand, the “comprehensions” germane to thinking’s subject; on the other, the “collections” in the world that are thinking’s object. ”107 His commendable effort to carry this ambiguity into English is “graspings,” which he believes can signify objective collections of things in the world as well as subjective comprehensions of it. Close as this translation may come to preserving this delicate ambiguity, though, it tips the balance toward the subjective side.

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