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

By Patrick Lee Miller

Turning into god was once a terrific of many historic Greek philosophers, as was once the lifetime of cause, which they equated with divinity. This e-book argues that their rival debts of this equation trusted their divergent attitudes towards time. putting forward it, Heraclitus built a paradoxical type of reasoning—chiasmus—that used to be the job of his changing into god. Denying it as contradictory, Parmenides sought to purify taking into account all contradiction, supplying eternity to people who might stick to him. Plato did, fusing this natural form of reasoning—consistency—with a Pythagorean application of purification and divinization that may then effect philosophers from Aristotle to Kant. these attracted to Greek philosophical and spiritual inspiration 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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5 Becoming God This One, as we have seen, “steers all things through all,”69 but it does so not as a god transcending what it governs; rather, it is immanent—the world itself as deity. 70 We shall eventually complicate this description, after we have noticed that the Heraclitean aphorism which appears most explicitly monistic conceals a contrapuntal pluralism, holding both monism and pluralism in a harmonia that is paradoxically both one and many. 71 If Heraclitus is a monist, his One is dynamic: one world perpetually becoming according to a divine order.

This logos therefore agrees at variance with itself. Once we have revealed the artistry of its arrangement, in fact, this agreement seems hardly to have been concealed at all: four simple words, straightforward syntax, all together forming one harmonious logos. ”45 Warned further that the unseen harmonia is greater than the seen, we should turn back to its two initial signs—bow and lyre— which conceal deeper unity in difference than first appeared, as does the aphorism that links them. For in its full version it signals another parallel between harmonia and logos, beginning with words that turn back to the opening aphorism: “They do not comprehend how a thing agrees at variance with itself; it is a harmonia turning back on itself, like that of a bow and lyre”46 To be what it is, for instance, the lyre needs the initial opposition of its frame and strings, the particular arrangement of its diverse parts.

Contemplating fire, for instance, we see only opposition, divergence, and dissonance, thereby misunderstanding fire’s full nature. Were we to abdicate 32 Becoming God analysis, however, we might see unity, convergence, and consonance—the way we see a fire when we use it to cook, for example, without considering it as a complex process—but we would also misunderstand fire’s full nature. Thinking only synthetically about it, we could not know what opposition, divergence, and dissonance it unified, reconciled, and harmonized.

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