Podcasts about Anaxagoras

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This episode features "Three Birds That Came Out of Grayson Huff and a Bunch More That Fell from the Sky" by David Anaxagoras (©2024 by David Anaxagoras) read by Stefan Rudnicki, and "Get Hyped!" by Gene Doucette (©2024 by Gene Doucette) read by Roxanne Hernandez. Learn more about your ad choices. Visit megaphone.fm/adchoices

Fr. John Behr is the Professor of Humanity at the University of Aberdeen. This is his second appearance on this channel. We discuss his book which is a translation and critical edition of Gregory of Nyssa's "On the Human Image of God". We mention Gregory of Nyssa, Origen of Alexandria, Gregory the Wonderworker, Basil the Great, Gregory of Nazianzus, Plato, The Timmaeus, Philo of Alexandria, Anaxagoras, John Scotus Eriugena, David Bentley Hart, Irenaeus of Lyon, and many more. Fr. John Behr's book - https://www.amazon.com/Gregory-Nyssa-Human-Oxford-Christian/dp/0192843974 Fr. John Behr on Origen - https://www.youtube.com/watch?v=G4S4BZJcqF0&t=339s

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In this episode, Daniel and Nathan dive into the lives and philosophies of Empedocles and Anaxagoras, who serve as stepping stones to understanding Socrates, Plato, and Aristotle. They explore Empedocles' idea that all things are composed of four elements and two forces, love and strife. Meanwhile, Anaxagoras introduces the concept of 'mind' as a guiding force over matter, sparking deeper philosophical questions.The discussion ends by discussing why Socrates and Aristotle were excited but then disappointed in the answers Empedocles and Anaxagoras gave.00:00 Introduction and Overview00:46 Empedocles: The Four Elements05:35 Empedocles' Life and Legends13:30 Anaxagoras: Mind Over Matter18:09 Anaxagoras' Contributions and Critiques24:57 Conclusion and Next Episode Preview

This lecture discusses key ideas from the ancient philosopher and statesman Marcus Tullius Cicero's work, On The Nature Of The Gods, which critically examines Epicurean, Stoic, and Skeptic perspectives on matters of theology and cosmology Specifically it the Epicurean Velleius' criticisms of various ancient philosophers viewpoints on the divine. These include a number of pre-Socratics, such as: Thales, Anaximander, Anaximenes, Anaxagoras, Alcmæo of Croton, Pythagoras, Xenophanes, Parmenides, Empedocles, Protagoras, Democritus, and Diogenes of Apollonia. He also criticises the views of post-Socratics like Plato, Xenophon, Antisthenes, Speusippus, Aristotle, Xenocrates, Heraclides of Pontus, and Theophrastus To support my ongoing work, go to my Patreon site - www.patreon.com/sadler If you'd like to make a direct contribution, you can do so here - www.paypal.me/ReasonIO - or at BuyMeACoffee - www.buymeacoffee.com/A4quYdWoM You can find over 3,000 philosophy videos in my main YouTube channel - www.youtube.com/user/gbisadler Purchase Cicero's On The Nature Of Gods - https://amzn.to/3JITSZc

Welcome to Episode 230 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world.Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com.For our new listeners, let me remind you of several ground rules for both our podcast and our forum.First: Our aim is to bring you an accurate presentation of classical Epicurean philosophy as the ancient Epicureans understood it.Second: We won't be talking about modern political issues in this podcast. How you apply Epicurus in your own life is of course entirely up to you. We call this approach "Not Neo-Epicurean, But Epicurean." Epicurean philosophy is a philosophy of its own, it's not the same as Stoicism, Humanism, Buddhism, Taoism, Atheism, Libertarianism or Marxism - it is unique and must be understood on its own, not in terms of any conventional modern morality.Third: One of the most important things to keep in mind is that the Epicureans often used words very differently than we do today. To the Epicureans, Gods were not omnipotent or omniscient, so Epicurean references to "Gods" do not mean at all the same thing as in major religions today. In the Epicurean theory of knowledge, all sensations are true, but that does not mean all opinions are true, but that the raw data reported by the senses is reported without the injection of opinion, as the opinion-making process takes place in the mind, where it is subject to mistakes, rather than in the senses. In Epicurean ethics, "Pleasure" refers not ONLY to sensory stimulation, but also to every experience of life which is not felt to be painful. The classical texts show that Epicurus was not focused on luxury, like some people say, but neither did he teach minimalism, as other people say. Epicurus taught that all experiences of life fall under one of two feelings - pleasure and pain - and those feelings -- and not gods, idealism, or virtue - are the guides that Nature gave us by which to live. More than anything else, Epicurus taught that the universe is not supernatural in any way, and that means there's no life after death, and any happiness we'll ever have comes in THIS life, which is why it is so important not to waste time in confusion.Today we are continuing to review the Epicurean sections of Cicero's "On the Nature of The Gods," as presented by the Epicurean spokesman Velleius, beginning at the end of Section 10.For the main text we are using primarily the Yonge translation, available here. The text which we include in these posts is the Yonge version, the full version of which is here at Epicureanfriends. We will also refer to the public domain version of the Loeb series, which contains both Latin and English, as translated by H. Rackham.Additional versions can be found here:Frances Brooks 1896 translation at Online Library of LibertyLacus Curtius Edition (Rackham)PDF Of Loeb Edition at Archive.org by RackhamGutenberg.org version by CD Yonge A list of arguments presented will be maintained here.Today's TextXI. Anaxagoras, who received his learning from Anaximenes, was the first who affirmed the system and disposition of all things to be contrived and perfected by the power and reason of an infinite mind; in which infinity he did not perceive that there could be no conjunction of sense and motion, nor any sense in the least degree, where nature herself could feel no impulse. If he would have this mind to be a sort of animal, then there must be some more internal principle from whence that animal should receive its appellation. But what can be more internal than the mind? Let it, therefore, be clothed with an external body. But this is not agreeable to his doctrine; but we are utterly unable to conceive how a pure simple mind can exist without any substance annexed to it.Alcmæon of Crotona, in attributing a divinity to the sun, the moon, and the rest of the stars, and also to the mind, did not perceive that he was ascribing immortality to mortal beings.Pythagoras, who supposed the Deity to be one soul, mixing with and pervading all nature, from which our souls are taken, did not consider that the Deity himself must, in consequence of this doctrine, be maimed and torn with the rending every human soul from it; nor that, when the human mind is afflicted (as is the case in many instances), that part of the Deity must likewise be afflicted, which cannot be. If the human mind were a Deity, how could it be ignorant of any thing? Besides, how could that Deity, if it is nothing but soul, be mixed with, or infused into, the world?Then Xenophanes, who said that everything in the world which had any existence, with the addition of intellect, was God, is as liable to exception as the rest, especially in relation to the infinity of it, in which there can be nothing sentient, nothing composite.Parmenides formed a conceit to himself of something circular like a crown. (He names it Stephane.) It is an orb of constant light and heat around the heavens; this he calls God; in which there is no room to imagine any divine form or sense. And he uttered many other absurdities on the same subject; for he ascribed a divinity to war, to discord, to lust, and other passions of the same kind, which are destroyed by disease, or sleep, or oblivion, or age. The same honor he gives to the stars; but I shall forbear making any objections to his system here, having already done it in another place.

Welcome to Episode 229 of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the most complete presentation of Epicurean philosophy left to us from the ancient world.Each week we walk you through the Epicurean texts, and we discuss how Epicurean philosophy can apply to you today. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com. Be aware that none of us are professional philosophers, and everyone here is a a self-taught Epicurean.For our new listeners, let me remind you of several ground rules for both our podcast and our forum.First: Our aim is to bring you an accurate presentation of classical Epicurean philosophy as the ancient Epicureans understood it, which is often not the same as presented by many modern commentators. We encourage you to study Epicurus for yourself, and one of the best places to start is the book, "Epicurus and His Philosophy" by Canadian professor Norman DeWitt.Second: We won't be talking about modern political issues in this podcast. How you apply Epicurus in your own life is of course entirely up to you. We call this approach "Not Neo-Epicurean, But Epicurean." Epicurean philosophy is a philosophy of its own, it's not Stoicism, Humanism, Buddhism, Taoism, Atheism, Libertarianism or Marxism - it is unique and must be understood on its own, not in terms of any conventional modern morality.Third: One of the most important things to keep in mind is that the Epicureans often used words very differently than we do today. To the Epicureans, Gods were not omnipotent or omniscient, so Epicurean references to "Gods" do not mean at all the same thing as in major religions today. In Epicurean ethics, "Pleasure" refers not ONLY to sensory stimulation, but also to every experience of life which is not felt to be painful. The classical texts show that Epicurus was not focused on luxury, like some people say, but neither did he teach minimalism, as other people say. Epicurus taught that all experiences of life fall under one of two feelings - pleasure and pain - and those feelings -- and not gods, idealism, or virtue - are the guides that Nature gave us by which to live. More than anything else, Epicurus taught that the universe is not supernatural in any way, and that means there's no life after death, and any happiness we'll ever have comes in THIS life, which is why it is so important not to waste time in confusion.Today we are continuing to review the Epicurean sections of Cicero's "On the Nature of The Gods," as presented by the Epicurean spokesman Velleius, beginning at the end of Section 10.Today's TextThese are your doctrines, Lucilius; but what those of others are I will endeavor to ascertain by tracing them back from the earliest of ancient philosophers. Thales the Milesian, who first inquired after such subjects, asserted water to be the origin of things, and that God was that mind which formed all things from water. If the Gods can exist without corporeal sense, and if there can be a mind without a body, why did he annex a mind to water?It was Anaximander's opinion that the Gods were born; that after a great length of time they died; and that they are innumerable worlds. But what conception can we possibly have of a Deity who is not eternal?Anaximenes, after him, taught that the air is God, and that he was generated, and that he is immense, infinite, and always in motion; as if air, which has no form, could possibly be God; for the Deity must necessarily be not only of some form or other, but of the most beautiful form. Besides, is not everything that had a beginning subject to mortality?XI. Anaxagoras, who received his learning from Anaximenes, was the first who affirmed the system and disposition of all things to be contrived and perfected by the power and reason of an infinite mind; in which infinity he did not perceive that there could be no conjunction of sense and motion, nor any sense in the least degree, where nature herself could feel no impulse. If he would have this mind to be a sort of animal, then there must be some more internal principle from whence that animal should receive its appellation. But what can be more internal than the mind? Let it, therefore, be clothed with an external body. But this is not agreeable to his doctrine; but we are utterly unable to conceive how a pure simple mind can exist without any substance annexed to it.Alcmæon of Crotona, in attributing a divinity to the sun, the moon, and the rest of the stars, and also to the mind, did not perceive that he was ascribing immortality to mortal beings.Pythagoras, who supposed the Deity to be one soul, mixing with and pervading all nature, from which our souls are taken, did not consider that the Deity himself must, in consequence of this doctrine, be maimed and torn with the rending every human soul from it; nor that, when the human mind is afflicted (as is the case in many instances), that part of the Deity must likewise be afflicted, which cannot be. If the human mind were a Deity, how could it be ignorant of any thing? Besides, how could that Deity, if it is nothing but soul, be mixed with, or infused into, the world?Then Xenophanes, who said that everything in the world which had any existence, with the addition of intellect, was God, is as liable to exception as the rest, especially in relation to the infinity of it, in which there can be nothing sentient, nothing composite.Parmenides formed a conceit to himself of something circular like a crown. (He names it Stephane.) It is an orb of constant light and heat around the heavens; this he calls God; in which there is no room to imagine any divine form or sense. And he uttered many other absurdities on the same subject; for he ascribed a divinity to war, to discord, to lust, and other passions of the same kind, which are destroyed by disease, or sleep, or oblivion, or age. The same honor he gives to the stars; but I shall forbear making any objections to his system here, having already done it in another place.

Jo drives urgently as they race toward the star, not sure how far to go, racing because the baby is coming tonight, now, and He (a He, of course) is supposed to be born under the star, that's how the story goes. | © 2024 by David Anaxagoras. Narrated by Judy Young. Learn more about your ad choices. Visit megaphone.fm/adchoices

In this episode, we continue our discussion of the Pre-Platonics, and cover the ideas of Parmenides, Anaxagoras, Empedocles, and Democritus. The episode begins with a brief recap of the previous philosophers and the dialogue up to this point. After considering the remaining Pre-Platonics, I have some brief concluding remarks in which I attempt to make sense of the entire picture as Nietzsche lays it out in this unfinished essay.

We all know how superpower competition spurred one giant leap for mankind on the lunar surface in July 1969. But the story of how the Moon and its tides affect national security is deeper and wider than most of us realize.David Priess explored this intersection with science journalist Rebecca Boyle, author of the new book Our Moon, about her path to writing about astronomy, Anaxagoras, Julius Caesar, lunar versus solar calendars, the Battle of Tarawa in 1943, the genesis of NOAA, tides and flooding, Johannes Kepler, Jules Verne and science fiction about travel to the Moon, lunar missions and the Cold War, the Moon's origins, the return of lunar geopolitical competition, prospects for a radio telescope on the far side of the Moon, and more.Among the works mentioned in this episode:The book Our Moon by Rebecca BoyleThe book From the Earth to the Moon by Jules VerneThe movie Fantasia"Massive New Seamount Discovered in International Waters Off Guatemala," from the Schmidt Ocean Institute, November 22, 2023Chatter is a production of Lawfare and Goat Rodeo. This episode was produced and edited by Cara Shillenn of Goat Rodeo. Podcast theme by David Priess, featuring music created using Groovepad.Support this show http://supporter.acast.com/lawfare. Hosted on Acast. See acast.com/privacy for more information.

We all know how superpower competition spurred one giant leap for mankind on the lunar surface in July 1969. But the story of how the Moon and its tides affect national security is deeper and wider than most of us realize.David Priess explored this intersection with science journalist Rebecca Boyle, author of the new book Our Moon, about her path to writing about astronomy, Anaxagoras, Julius Caesar, lunar versus solar calendars, the Battle of Tarawa in 1943, the genesis of NOAA, tides and flooding, Johannes Kepler, Jules Verne and science fiction about travel to the Moon, lunar missions and the Cold War, the Moon's origins, the return of lunar geopolitical competition, prospects for a radio telescope on the far side of the Moon, and more.Among the works mentioned in this episode:The book Our Moon by Rebecca BoyleThe book From the Earth to the Moon by Jules VerneThe movie Fantasia"Massive New Seamount Discovered in International Waters Off Guatemala," from the Schmidt Ocean Institute, November 22, 2023Chatter is a production of Lawfare and Goat Rodeo. This episode was produced and edited by Cara Shillenn of Goat Rodeo. Podcast theme by David Priess, featuring music created using Groovepad. Hosted on Acast. See acast.com/privacy for more information.

FFoDpod.com Patreon Merchandise CC-BY-SA"SCP-449" by Anaxagoras, from the SCP Wiki.Source: https://scp-wiki.wikidot.com/scp-449.Licensed under CC-BY-SA.

It's my twelfth birthday and we're all waiting for Wormwood and everyone is here and I mean everyone. Me and Mom and Dad and Big Pa which is my grandpa who was the strong man at one of the last traveling carnivals in America, and Bigfoot of course, and a swarm of killer bees collectively named Kyle who aren't really so mean. | © 2024 by David Anaxagoras. Narrated by Stefan Rudnicki. Learn more about your ad choices. Visit megaphone.fm/adchoices

This Ancient Greek astronomer and mathematician built upon the suppositions of his predecessor creating a heliocentric model of the universe with the earth, moon and planets orbiting the Sun during the 3rd century BCE. Using an observation from Anaxagoras about the cause of eclipses, some geometry and some clever thinking, he devised a method of determining the size of the sun and moon and even took a stab at understanding their distances to the earth. His work would be built on further by Eratosthenes a century later. For more information about each episode go to my website:https://www.ronvoller.com/Support the show

Anaxagoras was a maverick who lived in Ancient Greece in the 5th century BCE. He was schooled in the Milesian and Eleatic philosophical traditions and was especially interested in celestial mechanics. Chiefly, solar and lunar eclipses. His answers to Parmenides' thoughts on reality and the Milesian forms of arche as well as his insights on the causes of eclipses were prescient and in many ways correct. His suggestion that the Sun and Moon weren't gods got Anaxagoras into hot water with the establishment in Athens and narrowly escaped personal disaster. Find out more about his story in this 20 minute episode. If you like the show please click the subscribe or the like buttons! https://www.ronvoller.com/bangSupport the show

This episode rounds out our exploration of Ed Edinger's "Psyche in Antiquity." We cover 200 years of Greek thought from Anaxagoras to Zeno, focusing on their cosmological ideas and chasing the "arche." This chase becomes a Jungian circumambulation around the idea of incarnation. Mind, Form and Soul are all said to incarnate into matter or as matter. They are the divine, numinous element of reality...perhaps the only reality...and they form the bridge between the manifest cosmos and the world of the gods. Enjoy ;)

Ein sich entwickelndes biologisches System - mit Eigenschaften, die einem komplexen adaptiven System, wie einem komplexen Organismus etwas anderem, verblüffend ähnlich sind. Na was könnte es sein? Richtig. Das Universum. Wir befinden uns gerade möglicherweise in einem Paradigmenwechsel in der Geschichte der Wissenschaft und der Philosophie. Ist unser Universum ein rechnerisches oder biologisches Gehirn? Die Idee, dass das Universum so etwas wie ein Organismus oder ein Gehirn ist, ist nicht neu. Dieses Konzept geht mindestens auf das Jahr 500 v. Chr. zurück, als es erstmals von Anaxagoras erdacht wurde. Der griechische Philosoph schlug vor, dass eine intelligente kosmische Kraft, oder "Nous", die Entwicklung des Universums hin zu einem besser organisierten und zweckmäßigeren Zustand der Existenz leitet. Während die einige Aspekte der Theorie von Anaxagoras Interessant sind, sind andere nicht mit der modernen Wissenschaft zu vereinbaren, doch die letzten Durchbrüche in unserem Verständnis der Natur der Realität bringt die Idee zu neuem Leben, dass die Welt als Ganzes in Struktur und Funktion den biologischen Organismen und Informationsnetzwerken, eines Gehirns, sehr ähnlich sein könnte. In den letzten Jahren haben eine Reihe hoch angesehener theoretischer Physiker und Wissenschaftler aus verschiedenen Bereichen Abhandlungen, Artikel und Bücher veröffentlicht, die überzeugende technische und mathematische Argumente liefern, die darauf hindeuten, dass das Universum nicht nur ein rechnerisches oder informationsverarbeitendes System ist, sondern ein sich selbst organisierendes System, das sich auf eine Weise entwickelt und lernt, die biologischen Systemen verblüffend ähnlich ist Empfohlenes Video: https://www.youtube.com/watch?v=vswfylArFmE Abonniere jetzt die Entropy, um keine der coolen & interessanten Episoden zu verpassen! Das unterstützt mich natürlich und hilft mir meinen Content zu verbessern und zu erweitern! Hier abonnieren: https://www.youtube.com/channel/UC5dBZm6ztKizdUnN7Puz3QQ?sub_confirmation=1 ♦ PATREON: https://www.patreon.com/entropy_wse ♦ TWITTER: https://twitter.com/Entropy_channel ♦ INSTAGRAM: https://www.instagram.com/roma_perezogin/ ♦ INSTAGRAM: https://www.instagram.com/entropy_channel/ ♦ DISCORD-SERVER: https://discord.gg/xGtUAaAw98 ♦ GOODNIGHT STORIES: https://open.spotify.com/show/5Mz5jx2lm7DXN3FizSigoJ

The full text of this podcast can be found in the transcript of this edition or at the following link:https://andrewjbrown.blogspot.com/2023/04/god-is-dj.htmlPlease feel to post any comments you have about this episode there.Music, "New Heaven", written by Andrew J. Brown and played by Chris Ingham (piano), Paul Higgs (trumpet), Russ Morgan (drums) and Andrew J. Brown (double bass) Thanks for listening. Just to note that all the texts of these podcasts are available on my blog. You'll also find there a brief biography, info about my career as a musician, & some photography. Feel free to drop by & say hello. Email: caute.brown[at]gmail.com

In today's episode we continue to discuss the first article of the Creed I believe "in God." Particular mention is made of the work of philosophers that discovered truths about God that belong to "Natural Theology." (e.g. Xenophanes, Empedocles, Anaxagoras, Socrates, Plato and Aristotle)

Welcome to the Instant Trivia podcast episode 696, where we ask the best trivia on the Internet. Round 1. Category: The Assassination Of Abraham Lincoln 1: (Alex walks the stage of Ford's Theatre in Washington, D.C.) Illustrating the difference in memories, some people said that Booth shouted this Latin phrase right from here, center stage; others said, "No, it was from the box"; Booth himself wrote that he spoke the words before shooting Lincoln; perhaps he said these words more than once. Sic semper tyrannis. 2: (Alex walks the stage of Ford's Theatre in Washington, D.C.) President Lincoln arrived late at Ford's Theatre; the show was already under way, but when he was spotted walking down the stairs toward the presidential box, everything here stopped; then the orchestra struck up "Hail To The Chief", the audience gave him a thunderous round of applause, the president waved and bowed, and then the performance of this play continued. Our American Cousin. 3: (Alex stands on the stage of Ford's Theatre in Washington, D.C.) Police work in those days could be a little bit shoddy: hours after the murder, a man named William Kent came back to the presidential box looking for his keys; what he found was the murder weapon, the small .44-caliber single-shot pistol bearing the name of this Philadelphia gunsmith who invented it. Henry Deringer. 4: (Alex reports from the Petersen House in Washington, D.C.) While Mrs. Lincoln and her friends sat vigil here in the front parlor, in the back parlor, this energetic Secretary of War took charge of the investigation and worked tirelessly through the night, coordinating the manhunt for John Wilkes Booth and his accomplices. Edwin Stanton. 5: (Alex reports from the Petersen House in Washington, D.C.) At 7:22 on the morning of April 15, 1865, President Lincoln died in this small bedroom; a prayer was said, and then, according to tradition, Edwin Stanton uttered these six famous words. "Now he belongs to the ages". Round 2. Category: Science Timeline 1: Around 480 B.C.:Anaxagoras explains the cause of these events, one of which darkened Greece in 478 B.C.. eclipses. 2: 1600:William Gilbert concludes that the Earth is a huge lodestone that acts as a bar one of these. a magnet. 3: 1608:Hans Lippershey applies for a patent for this, which he calls a "looker"; Galileo is all eyes. a telescope. 4: Around 450 B.C.:Empedocles posits that all matter is made of these 4 classical elements. earth, fire, air and water. 5: 1842:This Austrian physicist relates the observed frequency of a wave to the motion of its source. Doppler. Round 3. Category: Metal 1: Psalm 135 describes the idols of the heathen as not of God and merely made from these 2 metals. silver and gold. 2: The so-called tinfoil you buy at the supermarket is probably made from this metal. aluminum. 3: Legend says that the metal used to make these highest British military awards came from cannons captured in the Crimean War. the Victoria Cross. 4: Noted for its natural magnetism, magnetite is an important ore of this metal. iron. 5: In 1252 in Kamakura, Japan, all 93 tons of the Daibutsu, or Great Buddha, was cast in this alloy. bronze. Round 4. Category: The Steaks 1: This steak sauce was created in the 1820s by the chef to England's King George IV. A.1.. 2: Sometimes wrapped in bacon, this choice cut of boneless steak with a French name is from the end of the loin. filet mignon. 3: Found in the bottom sirloin and on the Sizzler's menu is this cut whose name comes from its geometry. tri-tip.

Apeiron es el principio de todo, nos dijo Anaximandro. ¿Pero què es?

Welcome to Episode One Hundred Forty-Two of Lucretius Today. This is a podcast dedicated to the poet Lucretius, who wrote "On The Nature of Things," the only complete presentation of Epicurean philosophy left to us from the ancient world. I am your host Cassius, and together with our panelists from the EpicureanFriends.com forum, we'll walk you through the ancient Epicurean texts, and we'll discuss how Epicurean philosophy can apply to you today. We encourage you to study Epicurus for yourself, and we suggest the best place to start is the book "Epicurus and His Philosophy" by Canadian professor Norman DeWitt. If you find the Epicurean worldview attractive, we invite you to join us in the study of Epicurus at EpicureanFriends.com, where you will find a discussion thread for each of our podcast episodes and many other topics.This week we return to Diogenes of Oinanda and we examine fragments relating to the nature of reality, and Epicurus' difference of opinion with Democritus on the subject. Now let's read today's text, fragments 5, 6, and 7 as translated by Martin Ferguson Smith:Fr. 5[Others do not] explicitly [stigmatise] natural science as unnecessary, being ashamed to acknowledge [this], but use another means of discarding it. For, when they assert that things are inapprehensible, what else are they saying than that there is no need for us to pursue natural science? After all, who will choose to seek what he can never find? Now Aristotle and those who hold the same Peripatetic views as Aristotle say that nothing is scientifically knowable, because things are continually in flux and, on account of the rapidity of the flux, evade our apprehension. We on the other hand acknowledge their flux, but not its being so rapid that the nature of each thing [is] at no time apprehensible by sense-perception. And indeed [in no way would the upholders of] the view under discussion have been able to say (and this is just what they do [maintain] that [at one time] this is [white] and this black, while [at another time] neither this is [white nor] that black, [if] they had not had [previous] knowledge of the nature of both white and black.Fr. 6 [As for the first bodies, also] called elements, which on the one hand have subsisted from the beginning [and] are indestructible, and [on the other hand] generate things, we shall explain what [they are] after we have demolished the theories of others. Well, Heraclitus of Ephesus identified fire as elemental, Thales of Miletus water, Diogenes of Apollonia and Anaximenes air, Empedocles of Acragas fire and air and water and earth, Anaxagoras of Clazomenae the homoeomeries of each thing, and the Stoics matter and God. As for Democritus of Abdera, he did well to identify atoms as elemental, but since his conception of them was in some respects mistaken, he will be considered in the exposition of our theories. Now we shall bring charges against the said men, not out of contentiousness towards them, but because we wish the truth to be safeguarded; and we shall deal with Heraclitus first, since he has been placed first on our list. You are mistaken, Heraclitus, in saying that fire is elemental, for neither is it indestructible, since we observe it being destroyed, nor can it generate things...Fr. 7 Even Democritus erred in a manner unworthy of himself when he said that atoms alone among existing things have true reality, while everything else exists by convention. For, according to your account, Democritus, it will be impossible for us even to live, let alone discover the truth, since we shall be unable to protect ourselves from either fire or slaughter or [any other force].

In this episode, we revisit the Pre-Platonic lecture series given by Nietzsche at Basel, the notes for which were assembled and translated by Gregory Whitlock. These lectures detail Nietzsche's views on the first philosophers of Ancient Greece, and how they demonstrated that the spirit of scientific investigation is a manifestation of will to power: to bound the boundless within the understanding of reason, by appeal to as few possible starting principles. Nietzsche believes that the Pre-Platonic philosophers - Thales, Heraclitus, Anaxagoras, Empedocles, Democritus and others - represented the descent from an understanding of the world as controlled by a personified heaven, into something explained by natural forces. The end result is materialism: matter as explained by matter itself and its properties or laws. This is powerful and dangerous as an innovation. Materialism offers the greatest utility, but precedes a slide into nihilism. Many of Nietzsche's insights in his interpretation were influenced by the philosopher of science, Friedrich Albert Lange. In this episode, we examine the relation of Nietzsche to Lange, their view of the Pre-Platonics, and then analyze each figure individually to see how each fits in to Nietzsche's narrative of the unfolding of scientific thought in Greece. Rather than a mere historical curiosity, Nietzsche finds the Greeks to express the same driving tendency that underlies science in our own time.

In this episode, Magdalen College Professor John Klucinec and recent graduate, John Coleman, join Dr. Almanzar to discuss the modern image of the cosmos and our place in the universe. Drawing on sources ranging from Anaxagoras to Copernicus to C.S. Lewis, the listener will trace the history of thought about how the solar system works and the implications for how we think about God and man. Listen to find out about the structure and importance of science courses at this liberal arts college. 

Two philosophers, Leucippus and Democritus, attempted to synthesize the monist theories of the earlier natural philosophers with the pluralist theories of Empedocles and Anaxagoras. To do this, they proposed a revolutionary idea — that all matter is made of atoms.

As we transition from the Archaic Period of Greece to the Classical Period, two philosophers, Empedocles and Anaxagoras, rebel against the prevailing dogma of monism and present a new idea — that matter consists of mixtures of multiple fundamental elements.Thanks to William Little of Ohio State for help with the Latin to get the opposite of "E pluribus unum" for the title.If you would like to register for the Stellar Spectacles symposium that I mentioned at the beginning of the episode, go to www.asxsociety.com.

Subscribe to Quotomania on Simplecast or search for Quotomania on your favorite podcast app!Euripides (born c. 484 BC, Athens—died 406 BC, Macedonia) was a Greek playwright. With Aeschylus and Sophocles, he is recognized as one of Athens's three great tragic dramatists. An associate of the philosopher Anaxagoras, he expressed his questions about Greek religion in his plays. Beginning in 455, he was repeatedly chosen to compete in the dramatic festival of Dionysus; he won his first victory in 441. He competed 22 times, writing four plays for each occasion. Of his 92 plays, about 19 survive, including Medea (431), Hippolytus (428), Electra (418), The Trojan Women(415), Ion (413), Iphigenia at Aulis (406), and The Bacchae (406). Many of his plays include prologues and rely on a deus ex machina. Unlike Aeschylus and Sophocles, Euripides made his characters' tragic fates stem almost entirely from their own flawed natures and uncontrolled passions. In his plays chance, disorder, and human irrationality and immorality frequently result in apparently meaningless suffering that is looked on with indifference by the gods.From https://www.britannica.com/summary/Euripides. For more information about Euripides:“Euripides - Perseus Collection”: http://www.perseus.tufts.edu/hopper/collection?collection=Perseus%3Acorpus%3Aperseus%2Cauthor%2CEuripides“Hippolytus”: https://chs.harvard.edu/primary-source/euripides-hippolytus-sb/

Here's some recycled material about the moon! You're welcome! The moon has had a massive impact on every culture, so before we get into the science, let's do a whistle-stop tour of what we used to believe about the moon on a spiritual  level. The Aztecs called the moon Mictecacuiatl and believed it travelled through the night sky hunting for victims to consume… As did the Maoris in New Zealand, calling it the ‘man-eater'. The Tartars of Central Asia called it the Queen of Life and Death… All very ‘deathy', isn't it? Early Hindus believed the souls of the dead returned to the moon to await rebirth, and some European stories, not just rather turgid Christmas TV adverts for department stores, tell of a man in the moon - banished there, having been sentenced to death by god for gathering sticks on the Sabbath, because, you know the old saying - Sabbath and Sticks / Do not mix, ok I made that up. Most excitingly, though, everyone's loony - yes - about rabbits. I had no idea. In Chinese mythology, the goddess Chang'e is stranded on the moon after overdoing the old immortality potion, and only has moon rabbits for company. I mean, how high could they jump? Aztec cultures revered the moon rabbit, some Hindus believe the moon is inhabited by a hare, and in Japanese and Korean folklore the Moon Rabbit is believed to be pounding the ingredients for a rice cake, which is presumably, er, rice. Moon rice. Anyway. SCIENCE: The moon's cycles were well understood by… the Chaldea, a small Semitic nation living in a marsh in south-east Mesopotamia, and the Chinese astronomer Shi Shen had also worked out solar and lunar eclipses, roundabout the same time as Anaxagoras in Greece worked out that the sun and moon were giant spherical rocks, and that one reflected the light from the other. Archimedes designed an accurate planetarium, presumably with an adjoining Waxworks and grossly over-inflated ticket price. Ptolemy, around 120AD said that the moon was about 60 earth-radii away and that the moon's diameter was 0.292 of that of earth, honestly, what a nincompoop! Look at the reality! 59, and 0.273! Tchoh! Just to remind you - there weren't any telescopes yet. And, to be honest, almost nothing happened for the next, nearly 20,000 lunar cycles… Until Galileo drew one of the first drawings of the moon from what he'd seen through a telescope. But, if you want to show off at a dinner party, he wasn't the first. An Englishman called Thomas Harriot, who had bought a ‘Dutch Trunke' (ie a telescope, invented the year before in 1608) drew a map of the moon several months earlier, on July 26th 1609. Not only that, he helped Sir Walter Raleigh figure out how to stack cannonballs on ships' decks efficiently which made him think about atomism, and he's credited with bringing potatoes to Britain.  But Galileo worked out that the contours were caused by mountains and craters, from his experience as an artist using chiaroscuro, a theory which went against thousands of years of thought that the moon was perfectly smooth. 1837 was a landmark year. Wilhelm Beer and Johann Heinrich Mådler published books which finally put to rest any fancy ideas people had espoused about vegetation existing on the moon, along with Selenites (moon-people, after the Greek goddess of the moon, Selene [pron: Seleeni]) And other myths have been debunked - apparently, no matter what Aristotle, Pliny the Elder, and the emergency services say, we don't all go a bit loony when there's a full moon (although, well, I can only speak for myself). The first metaphorical rock we managed to chuck at it was Luna 2, a Russian spacecraft on 14th September 1959. It would be ten years and several missions later before Neil Armstrong walked on it and infamously said ‘Wow! I'm walking on the freaking moon, here!' on July 21st, 1969, a mission that used less computational power than you get in one of those birthday cards that plays a tune. In 1967, an Outer Space Treaty had been ratified, ruling that everything in outer space, including the moon, could not be owned by any nation, and not used for anything other than peaceful means. Which is a relief as the American military were eyeing it up for a military base as early as the fifties. Whether we fight or not, on a full moon or not, Ted Nield in his book Supercontinent writes movingly that many, many millions of years from now, when every trace of us, even the radioactive signatures from our nuclear power and bombs has decayed to nothing, when the continents have shifted until our planet is no longer recognisable, our footprints on the moon could be the only thing left to prove we ever existed. 

The period when the Earth was Moonless is probably the most remote recollection of mankind. Democritus and Anaxagoras taught that there was a time when the Earth was without the Moon...http://www.troubledminds.org Support The Show! https://rokfin.com/creator/troubledminds https://teespring.com/stores/troubled-minds-store #aliens #conspiracy #paranormalRadio Schedule Mon-Tues-Wed-Thurs 7-9pst - https://fringe.fm/iTunes - https://apple.co/2zZ4hx6Spotify - https://spoti.fi/2UgyzqMStitcher - https://bit.ly/2UfAiMXTuneIn - https://bit.ly/2FZOErSTwitter - https://bit.ly/2CYB71UFollow Ash -- https://bit.ly/3CUTe4ZFollow James -- https://salsidoparanormal.podbean.com/Follow Jennifer -- https://bit.ly/3bCQBK7Follow Joseph -- https://bit.ly/3pNjbzbFollow Nightstocker -- https://bit.ly/3mFGGtxRobert's Book -- https://amzn.to/3GEsFUKFollow Rohan -- https://bit.ly/2ZSKhLXFollow TamBam -- https://www.instagram.com/tamlbam/Follow Tinfoil Timothy -- https://bit.ly/3BKtHuX----------------------------------------------------------------------------https://www.syfy.com/syfy-wire/if-the-moon-were-destroyed-what-would-it-mean-for-earthhttps://varchive.org/itb/sansmoon.htmhttps://theconversation.com/how-the-moon-formed-new-research-133204https://www.space.com/19275-moon-formation.htmlhttps://oepos.ca.uky.edu/files/moon_formation_theories_lp.pdfhttps://www.lpi.usra.edu/education/explore/marvelMoon/background/moon-formation/https://www.abovetopsecret.com/forum/thread11197/pg1http://web.archive.org/web/20030314205511/http://ufoarea.bravepages.com/aas_moon_flood.htmlhttps://michaeltellinger.com/a-time-before-the-moon-was-in-the-sky/http://thephaser.com/2019/05/a-time-before-the-moon-how-did-the-moon-get-here/http://lewisiana.nl/bibleknotsandjunctions/bible/earthwithoutamoon/http://halexandria.org/dward200.htmhttps://www.youtube.com/watch?v=5n39vIZyAds&ab_channel=UFOVideoAddictshttps://www.oldest.org/culture/civilizations/https://www.worldatlas.com/articles/10-of-the-world-s-oldest-civilizations.htmlhttps://humanorigins.si.edu/evidence/human-fossils/species/homo-naledihttps://www.nbcnews.com/mach/science/did-another-advanced-species-exist-earth-humans-ncna869856

The Grants interview David Anaxagoras, the creator of Gortimer Gibbon's Life on Normal Street, about writing for television, and what the creative process for that show was like. They also talk about working for Amazon Studios and breaking in to the industry, as well as a little bit of child development through television. Check out our Website! Follow us on Instagram and Twitter, and send us a message! Join the Much Talk Municipality Discord! If you want to be a part of the show send us an email at MuchTalkAboutNothing@gmail.com! Leave a review! And as always, be sure to tell your friends about us! --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app --- Send in a voice message: https://anchor.fm/mtan/message

Dans la grande majorité des cas, les hommes possèdent un testicule plus élevé, et aussi plus gros, que l'autre. Ce phénomène, qui s'explique par des causes naturelles, peut être également dû à des problèmes de santé.Un testicule plus élevé que l'autreEn règle générale, c'est le testicule droit qui est placé plus haut. Cette asymétrie entre les deux testicules avait été constatée dès l'Antiquité.Dans les temps contemporains, plusieurs études ont confirmé la position éminente de l'un d'entre eux. Au début des années 1960, en effet, des chercheurs chinois ont remarqué, en examinant près de 500 patients, que, pour plus de 60 % d'entre eux, le testicule droit se situait plus haut.Cette étude, comme les autres, a aussi confirmé qu'il était plus volumineux. Peu d'hommes s'en rendent compte, car, comme il est situé plus haut, ce testicule droit est en partie dissimulé.Cette étude chinoise montre cependant que, dans un peu plus de 10 % des cas, les deux testicules étaient à la même hauteur.D'autres recherches, menées par des scientifiques britanniques, ont abouti aux mêmes constatations.Les raisons d'une asymétrieLes hommes se sont interrogés très tôt sur cette différence de position et de poids entre les deux testicules. Pour le philosophe grec Anaxagoras, elle introduisait une hiérarchie entre eux. Plus gros et plus haut placé, le testicule droit ne pouvait contenir que du "sperme mâle".De son côté, Aristote pensait que la conformation différente des testicules favorisait la circulation du sperme.Aujourd'hui, on considère que cette différence entre les testicules n'est qu'un des nombreux exemples de l'asymétrie qui caractérise le corps humain. Ainsi, on a souvent un bras plus court que l'autre ou un œil plus petit.De même, de nombreuses femmes ont un sein plus gros que l'autre. C'est dire que le but de la nature n'est pas la beauté ou l'harmonie, mais la survie de l'organisme.La différence de niveau ou de poids entre les testicules résulte parfois d'affections spécifiques, comme un kyste ou la survenue de l'orchite, qui peut se manifester chez une personne souffrant des oreillons. See acast.com/privacy for privacy and opt-out information.

This episode is about Anaxagoras of Clazomenae, the final Presocratic I'm planning on covering! He thought there was a little bit of everything in everything and that mind set the universe in motion. He also did some observational science and is credited as the first to correctly explain the cause of eclipses.

Cicero tells us that Anaxagoras, the Presocratic philosopher, was ready to accept the death of his son, because he had always known he was a mortal. This isn't lack of care, it's mental preparedness. --- Support this podcast: https://anchor.fm/stoicmeditations/support

Mark is convinced of Adam's beliefs on God's knowledge and humanity's free will! Well, part of it, anyway. And Adam doesn't convince him. St. Augustine does. But it's still a victory! In this episode, Ancient ideas on Soul and Mind are broken down, from Pythagoras to Plato to St. Augustine. The soul's immortality and human free will are also major topics, as well as a story of Mark being chased by a dog and being laughed at by a group of people. 

در ادامه‌ی معرفی فیلسوفان در این بخش از سوفیا، شاهین نجفی و وریا امیری به معرفی مکتب الیائی، زنون، آناکساگوراس و دموکریتوس می‌پردازند این برنامه را می‌توانید در یوتیوب ببینید : https://youtu.be/0sH7z8M4C6A ................................................ Sophia is wisdom and who has Sophia is Sophist. Sophia is collection of discussions between Shahin Najafi and experts in various majors. These discussions are conceptual encounters with different topics from sport and art to the history of philosophy and politic. Sophia, produce and broadcast by DYALOGE MEDIA. https://www.dyaloge.com https://www.instagram.com/dyaloge/?hl=en https://twitter.com/dyalogemedia https://soundcloud.com/dyalogemedia --- Support this podcast: https://anchor.fm/dyalogemedia/support

In this episode, Mark and Adam break down the first chapter of Anthony Kenney's "A New History of Western Philosophy." From the founding father of Greek philosophy, Thales of Miletus, to the ego of Heraclitus and the convoluted mess of Plato's "Republic," the beginnings of Greek philosophy are broken down in great detail. As expected, there are more references to Tolkien and linguistics!

Science in antiquity was at times devised to be useful and at other times to prove to the people that the gods looked favorably on the ruling class. Greek philosophers tell us a lot about how the ancient world developed. Or at least, they tell us a Western history of antiquity. Humanity began working with bronze some 7,000 years ago and the Bronze Age came in force in the centuries leading up to 3,000 BCE. By then there were city-states and empires. The Mesopotamians brought us the wheel in around 3500 BCE, and the chariot by 3200 BCE. Writing formed in Sumeria, a city state of Mesopotamia, in 3000 BCE. Urbanization required larger cities and walls to keep out invaders. King Gilgamesh built huge walls. They used a base 60 system to track time, giving us the 60 seconds and 60 minutes to get to an hour. That sexagesimal system also gave us the 360 degrees in a circle. They plowed fields and sailed. And sailing led to maps, which they had by 2300 BCE. And they gave us the Epic, with the Epic of Gilgamesh which could be old as 2100 BCE. At this point, the Egyptian empire had grown to 150,000 square kilometers and the Sumerians controlled around 20,000 square kilometers. Throughout, they grew a great trading empire. They traded with China, India and Egypt with some routes dating back to the fourth millennia BCE. And commerce and trade means the spread of not only goods but also ideas and knowledge. The earliest known writing of complete sentences in Egypt came to Egypt a few hundred years after it did in Mesopotamia, as the Early Dynastic period ended and the Old Kingdom, or the Age of the Pyramids. Perhaps over a trade route.  The ancient Egyptians used numerals, multiplications, fractions, geometry, architecture, algebra, and even quadratic equations. Even having a documented base 10 numbering system on a tomb from 3200 BCE. We also have the Moscow Mathematical Papyrus, which includes geometry problems, the Egyptian Mathematical Leather Roll, which covers how to add fractions, the Berlin Papyrus with geometry, the Lahun Papyri with arithmetical progressions to calculate the volume of granaries, the Akhmim tablets, the Reisner Papyrus, and the Rhind Mathematical Papyrus, which covers algebra and geometry. And there's the Cairo Calendar, an ancient Egyptian papyrus from around 1200 BCE with detailed astronomical observations. Because the Nile flooded, bringing critical crops to Egypt. The Mesopotamians traded with China as well. As the Shang dynasty from the 16th to 11th centuries BCE gave way to the Zhou Dynasty, which went from the 11th to 3rd centuries BCE and the Bronze Age gave way to the Iron Age, science was spreading throughout the world. The I Ching is one of the oldest Chinese works showing math, dating back to the Zhou Dynasty, possibly as old as 1000 BCE. This was also when the Hundred Schools of Thought began, which Conscious inherited around the 5th century BCE. Along the way the Chinese gave us the sundial, abacus, and crossbow. And again, the Bronze Age signaled trade empires that were spreading ideas and texts from the Near East to Asia to Europe and Africa and back again. For a couple thousand years the transfer of spices, textiles and precious metals fueled the Bronze Age empires.  Along the way the Minoan civilization in modern Greece had been slowly rising out of the Cycladic culture. Minoan artifacts have been found in Canaanite palaces and as they grew they colonized and traded. They began a decline around 1500 BCE, likely due to a combination of raiders and volcanic eruptions. The crash of the Minoan civilization gave way to the Myceneaen civilization of early Greece.  Competition for resources and land in these growing empires helped to trigger wars.  Those in turn caused violence over those resources. Around 1250 BCE, Thebes burned and attacks against city states cities increased, sometimes by emerging empires of previously disassociated tribes (as would happen later with the Vikings) and sometimes by other city-states.  This triggered the collapse of Mycenaen Greece, the splintering of the Hittites, the fall of Troy, the absorption of the Sumerian culture into Babylon, and attacks that weakened the Egyptian New Kingdom. Weakened and disintegrating empires leave room for new players. The Iranian tribes emerged to form the Median empire in today's Iran. The Assyrians and Scythians rose to power and the world moved into the Iron age. And the Greeks fell into the Greek Dark Ages until they slowly clawed their way out of it in the 8th century BCE. Around this time Babylonian astronomers, in the capital of Mesopomania, were making astronomical diaries, some of which are now stored in the British Museum.  Greek and Mesopotamian societies weren't the only ones flourishing. The Indus Valley Civilization had blossomed from 2500 to 1800 BCE only to go into a dark age of its own. Boasting 5 million people across 1,500 cities, with some of the larger cities reaching 40,000 people - about the same size as Mesopotamian cities. About two thirds are in modern day India and a third in modern Pakistan, an empire that stretched across 120,000 square kilometers. As the Babylonian control of the Mesopotamian city states broke up, the Assyrians began their own campaigns and conquered Persia, parts of Ancient Greece, down to Ethiopia, Israel, the Ethiopia, and Babylon. As their empire grew, they followed into the Indus Valley, which Mesopotamians had been trading with for centuries.  What we think of as modern Pakistan and India is where Medhatithi Gautama founded the anviksiki school of logic in the 6th century BCE. And so the modern sciences of philosophy and logic were born. As mentioned, we'd had math in the Bronze Age. The Egyptians couldn't have built pyramids and mapped the stars without it. Hammurabi and Nebuchadnezzar couldn't have built the Mesopotamian cities and walls and laws without it. But something new was coming as the Bronze Age began to give way to the Iron Age. The Indians brought us the first origin of logic, which would morph into an almost Boolean logic as Pāṇini codified Sanskrit grammar linguistics and syntax. Almost like a nearly 4,000 verse manual on programming languages. Panini even mentions Greeks in his writings. Because they apparently had contact going back to the sixth century BCE, when Greek philosophy was about to get started. The Neo-Assyrian empire grew to 1.4 million square kilometers of control and the Achaeminid empire grew to control nearly 5 million square miles.  The Phoenicians arose out of the crash of the Late Bronze Age, becoming important traders between the former Mesopotamian city states and Egyptians. As her people settled lands and Greek city states colonized lands, one became the Greek philosopher Thales, who documented the use of loadstones going back to 600 BCE when they were able to use magnetite which gets its name from the Magnesia region of Thessaly, Greece. He is known as the first philosopher and in the time of Socrates even had become one of the Seven Sages which included according to Socrates. “Thales of Miletus, and Pittacus of Mytilene, and Bias of Priene, and our own Solon, and Cleobulus of Lindus, and Myson of Chenae, and the seventh of them was said to be Chilon of Sparta.”  Many of the fifth and sixth century Greek philosophers were actually born in colonies on the western coast of what is now Turkey. Thales's theorum is said to have originated in India or Babylon. But as we see a lot in the times that followed, it is credited to Thales. Given the trading empires they were all a part of though, they certainly could have brought these ideas back from previous generations of unnamed thinkers. I like to think of him as the synthesizers that Daniel Pink refers to so often in his book A Whole New Mind.  Thales studied in Babylon and Egypt, bringing thoughts, ideas, and perhaps intermingled them with those coming in from other areas as the Greeks settled colonies in other lands. Given how critical astrology was to the agricultural societies, this meant bringing astronomy, math to help with the architecture of the Pharoes, new ways to use calendars, likely adopted through the Sumerians, coinage through trade with the Lydians and then Persians when they conquered the Lydians, Babylon, and the Median. So Thales taught Anaximander who taught Pythagoras of Samos, born a few decades later in 570 BCE. He studied in Egypt as well. Most of us would know the Pythagorean theorem which he's credited for, although there is evidence that predated him from Egypt. Whether new to the emerging Greek world or new to the world writ large, his contributions were far beyond that, though. They included a new student oriented way of life, numerology, the idea that the world is round, numerology, applying math to music and applying music to lifestyle, and an entire school of philosophers emerged from his teachings to spread Pythagoreanism. And the generations of philosophers that followed devised both important philosophical contributions and practical applications of new ideas in engineering. The ensuing schools of philosophy that rose out of those early Greeks spread. By 508 BCE, the Greeks gave us Democracy. And oligarchy, defined as a government where a small group of people have control over a country. Many of these words, in fact, come from Greek forms. As does the month of May, names for symbols and theories in much of the math we use, and many a constellation. That tradition began with the sages but grew, being spread by trade, by need, and by religious houses seeking to use engineering as a form of subjugation.  Philosophy wasn't exclusive to the Greeks or Indians, or to Assyria and then Persia through conquering the lands and establishing trade. Buddha came out of modern India in the 5th to 4th century BCE around the same time Confucianism was born from Confucious in China. And Mohism from Mo Di. Again, trade and the spread of ideas. However, there's no indication that they knew of each other or that Confucious could have competed with the other 100 schools of thought alive and thriving in China. Nor that Buddhism would begin spreading out of the region for awhile. But some cultures were spreading rapidly. The spread of Greek philosophy reached a zenith in Athens. Thales' pupil Anaximander also taught Anaximenes, the third philosopher of the Milesian school which is often included with the Ionians. The thing I love about those three, beginning with Thales is that they were able to evolve the school of thought without rejecting the philosophies before them. Because ultimately they knew they were simply devising theories as yet to be proven. Another Ionian was Anaxagoras, who after serving in the Persian army, which ultimately conquered Ionia in 547 BCE. As a Greek citizen living in what was then Persia, Anaxagoras moved to Athens in 480 BCE, teaching Archelaus and either directly or indirectly through him Socrates. This provides a link, albeit not a direct link, from the philosophy and science of the Phoenicians, Babylonians, and Egyptians through Thales and others, to Socrates.   Socrates was born in 470 BCE and mentions several influences including Anaxagoras. Socrates spawned a level of intellectualism that would go on to have as large an impact on what we now call Western philosophy as anyone in the world ever has. And given that we have no writings from him, we have to take the word of his students to know his works. He gave us the Socratic method and his own spin on satire, which ultimately got him executed for effectively being critical of the ruling elite in Athens and for calling democracy into question, corrupting young Athenian students in the process.  You see, in his life, the Athenians lost the Peloponnesian War to Sparta - and as societies often do when they hit a speed bump, they started to listen to those who call intellectuals or scientists into question. That would be Socrates for questioning Democracy, and many an Athenian for using Socrates as a scape goat.  One student of Socrates, Critias, would go on to lead a group called the Thirty Tyrants, who would terrorize Athenians and take over the government for awhile. They would establish an oligarchy and appoint their own ruling class. As with many coups against democracy over the millennia they were ultimately found corrupt and removed from power. But the end of that democratic experiment in Greece was coming. Socrates also taught other great philosophers, including Xenophon, Antisthenes, Aristippus, and Alcibiades. But the greatest of his pupils was Plato. Plato was as much a scientist as a philosopher. He had works of Pythagoras, studied the Libyan Theodorus. He codified a theory of Ideas, in Forms. He used as examples, the Pythagorean theorem and geometry. He wrote a lot of the dialogues with Socrates and codified ethics, and wrote of a working, protective, and governing class, looking to produce philosopher kings. He wrote about the dialectic, using questions, reasoning and intuition. He wrote of art and poetry and epistemology. His impact was vast. He would teach mathemetics to Eudoxus, who in turn taught Euclid. But one of his greatest contributions the evolution of philosophy, science, and technology was in teaching Aristotle.  Aristotle was born in 384 BCE and founded a school of philosophy called the Lyceum. He wrote about rhetoric, music, poetry, and theater - as one would expect given the connection to Socrates, but also expanded far past Plato, getting into physics, biology, and metaphysics. But he had a direct impact on the world at the time with his writings on economics politics,  He inherited a confluence of great achievements, describing motion, defining the five elements, writing about a camera obscure and researching optics. He wrote about astronomy and geology, observing both theory and fact, such as ways to predict volcanic eruptions. He made observations that would be proven (or sometimes disproven) such as with modern genomics. He began a classification of living things. His work “On the Soul” is one of the earliest looks at psychology. His study of ethics wasn't as theoretical as Socrates' but practical, teaching virtue and how that leads to wisdom to become a greater thinker.  He wrote of economics. He writes of taxes, managing cities, and property. And this is where he's speaking almost directly to one of his most impressive students, Alexander the Great. Philip the second of Macedon hired Plato to tutor Alexander starting in 343. Nine years later, when Alexander inherited his throne, he was armed with arguably the best education in the world combined with one of the best trained armies in history. This allowed him to defeat Darius in 334 BCE, the first of 10 years worth of campaigns that finally gave him control in 323 BCE. In that time, he conquered Egypt, which had been under Persian rule on and off and founded Alexandria. And so what the Egyptians had given to Greece had come home. Alexander died in 323 BCE. He followed the path set out by philosophers before him. Like Thales, he visited Babylon and Egypt. But he went a step further and conquered them. This gave the Greeks more ancient texts to learn from but also more people who could become philosophers and more people with time to think through problems.  By the time he was done, the Greeks controlled nearly 5 million square miles of territory. This would be the largest empire until after the Romans. But Alexander never truly ruled. He conquered. Some of his generals and other Greek aristocrats, now referred to as the Diadochi, split up the young, new empire. You see, while teaching Alexander, Aristotle had taught two other future kings : Ptolemy I Soter and Cassander.  Cassander would rule Macedonia and Ptolemy ruled Egypt from Alexandria, who with other Greek philosophers founded the Library of Alexandria. Ptolemy and his son amassed 100s of thousands of scrolls in the Library from 331 BC and on. The Library was part of a great campus of the Musaeum where they also supported great minds starting with Ptolemy I's patronage of Euclid, the father of geometry, and later including Archimedes, the father of engineering, Hipparchus, the founder of trigonometry, Her, the father of math, and Herophilus, who codified the scientific method and countless other great hellenistic thinkers.  The Roman Empire had begin in the 6th century BCE. By the third century BCE they were expanding out of the Italian peninsula. This was the end of Greek expansion and as Rome conquered the Greek colonies signified the waning of Greek philosophy. Philosophy that helped build Rome both from a period of colonization and then spreading Democracy to the young republic with the kings, or rex, being elected by the senate and by 509 BCE the rise of the consuls.  After studying at the Library of Alexandria, Archimedes returned home to start his great works, full of ideas having been exposed to so many works. He did rudimentary calculus, proved geometrical theories, approximated pi, explained levers, founded statics and hydrostatics. And his work extended into the practical. He built machines, pulleys, the infamous Archimedes' screw pump, and supposedly even a deathly heat ray of lenses that could burn ships in seconds. He was sadly killed by Roman soldiers when Syracuse was taken. But, and this is indicative of how Romans pulled in Greek know-how, the Roman general Marcus Claudius Marcellus was angry that he lost an asset, who could have benefited his war campaigns. In fact, Cicero, who was born in the first century BCE mentioned Archimedes built mechanical devices that could show the motions of the planetary bodies. He claimed Thales had designed these and that Marcellus had taken one as his only personal loot from Syracuse and donated it to the Temple of Virtue in Rome.  The math, astronomy, and physics that go into building a machine like that was the culmination of hundreds, if not thousands of years of building knowledge of the Cosmos, machinery, mathematics, and philosophy. Machines like that would have been the first known computers. Machines like the first or second century Antikythera mechanism, discovered in 1902 in a shipwreck in Greece. Initially thought to be a one-off, the device is more likely to represent the culmination of generations of great thinkers and doers. Generations that came to look to the Library of Alexandria as almost a Mecca. Until they didn't.  The splintering of the lands Alexander conquered, the cost of the campaigns, the attacks from other empires, and the rise of the Roman Empire ended the age of Greek Enlightenment. As is often the case when there is political turmoil and those seeking power hate being challenged by the intellectuals, as had happened with Socrates and philosophers in Athens at the time, Ptolemy VIII caused The Library of Alexandria to enter into a slow decline that began with the expulsion of intellectuals from Alexandria in 145BC. This began a slow decline of the library until it burned, first with a small fire accidentally set by Caesar in 48 BCE and then for good in the 270s.  But before the great library was gone for good, it would produce even more great engineers. Heron of Alexandria is one of the greatest. He created vending machines that would dispense holy water when you dropped a coin in it. He made small mechanical archers, models of dancers, and even a statue of a horse that could supposedly drink water. He gave us early steam engines two thousand years before the industrial revolution and ran experiments in optics. He gave us Heron's forumula and an entire book on mechanics, codifying the known works on automation at the time. In fact, he designed a programmable cart using strings wrapped around an axle, powered by falling weights.  Claudius Ptolemy came to the empire from their holdings in Egypt, living in the first century. He wrote about harmonics, math, astronomy, computed the distance of the sun to the earth and also computed positions of the planets and eclipses, summarizing them into more simplistic tables. He revolutionized map making and the properties of light. By then, Romans had emerged as the first true world power and so the Classical Age. To research this section, I read and took copious notes from the following and apologize that each passage is not credited specifically but it would just look like a regular expressions if I tried: The Evolution of Technology by George Basalla. Civilizations by Filipe Fernández-Armesto, A Short History of Technology: From The Earliest Times to AD 1900 from TK Derry and Trevor I Williams, Communication in History Technology, Culture, Leonardo da vinci by Walter Isaacson, Society from David Crowley and Paul Heyer, Timelines in Science, by the Smithsonian, Wheels, Clocks, and Rockets: A History of Technology by Donald Cardwell, a few PhD dissertations and post-doctoral studies from journals, and then I got to the point where I wanted the information from as close to the sources as I could get so I went through Dialogues Concerning Two New Sciences from Galileo Galilei, Mediations from Marcus Aurelius, Pneumatics from Philo of Byzantium, The Laws of Thought by George Boole, Natural History from Pliny The Elder, Cassius Dio's Roman History, Annals from Tacitus, Orations by Cicero, Ethics, Rhetoric, Metaphysics, and Politics by Aristotle, Plato's Symposium and The Trial & Execution of Socrates.

What do Thales, Heraclitus, Pythagoras, Parmenides, Plato, Stoicism and Plotinus have in Common? Were they all Pantheist? Maybe. Pantheism Between the One and the Many. Exploring the attempts of the Ionians (Anaximenes, Thales, Anaximander, Heraclitus and Anaxagoras), the Eleatics (Xenophanes and Parmenides), Pythagoras, Plato, Stoicism and Neoplatonism, To Mend the Broken Relationship between Being and Becoming, the Absolute and the Relative, the Ideal and the Actual, the Infinite-Unchanging with the Finite and Transient. What we call God and the World. --- This episode is sponsored by · Anchor: The easiest way to make a podcast. https://anchor.fm/app

Warum leuchtet die Sonne? Darüber hat man seit Jahrtausenden nachgedacht. Die vorgeschlagenen Antworten wirken aus heutiger Sicht oft absurd. Und tatsächlich hat es überraschend lange gedauert, bis wir gecheckt haben, was in der Sonne abgeht. Was davor passiert ist, erfahrt ihr in der neuen Folge der Sternengeschichten

In this episode. Adam and Ada look at ancient natural science, which focused on matter and energy as the "Arkhe", or primary cause. We review Aristotle's treatment of Thales, Anaximenes, Anaxagoras, Atomism and Empedocles.

More great books at LoyalBooks.com

The study of the natural and physical world from a scientific viewpoint began in Greek cities on the western coast of Turkey around Miletus in about 600 BCE. The first scientists were known as physiologoi, or men who discoursed about nature (physis). Each tried to put his various observations together in a way that constituted a coherent, unified model. This lecture discusses the pioneering physical theories of Thales, Anaximander, Anaximenes, Anaxagoras and Democritus.A lecture by Edith Hall, Visiting Professor of Classics 28 NovemberThe transcript and downloadable versions of the lecture are available from the Gresham College website: https://www.gresham.ac.uk/lectures-and-events/birth-of-physicsGresham College has been giving free public lectures since 1597. This tradition continues today with all of our five or so public lectures a week being made available for free download from our website. There are currently over 2,000 lectures free to access or download from the website.Website: http://www.gresham.ac.uk Twitter: http://twitter.com/GreshamCollege Facebook: https://www.facebook.com/greshamcollege Instagram: http://www.instagram.com/greshamcollege

Anaxagoras and his work in unraveling the mysteries of the cosmos crossed the boundaries between philosophy and astronomy.. And it was, in many ways WAY ahead of its time –  ahead enough that he was criminally charged for it.  Learn more about your ad-choices at https://news.iheart.com/podcast-advertisers

Rob and Chris learn about Anaxagoras and his obsession with the mind's relationship with matter and the physical world. Also, retarded animal brains. TLDR: Bones up!

Many think they know how life can to be, but the truth is one does for certain. A perfect topic for the very first Naturalish: Nights! Scienceman Alex Duckles and producer Ben Schultz explore popular philosophical, religious, and scientific theories throughout the ages - with special attention paid to those that are out of this world... We're talking panspermia, folks! And it's an idea more ancient -and plausible- than you might think. Science in the News covers the waking of Opportunity on Mars as well as the discovery of water and possibility for extraterrestrials on Jupiter. This week we liked Johannes Kepler and The RFK Tapes. Big-ish shout outs to Prometheus, Svante Arrhenius, Francis Crick, Anaxagoras, Elton John, Gov. Dan Aykroyd, the Copernican Model, hypnosis, tardigrades, and our creator(s), whether godly, alien, or soupy. Check out the article that inspired this podcast on Medium! Science-y words: primordial soup, evolution, biblical creationism, cosmic pluralism, intelligent design, spontaneous generation, abiogenesis, biogenesis, ancient astronaut theory, water bear

This week Tim and Zach talk about the Flat Earth conspiracy! This one truly has global implications, folks. Find out if the conspiracy has too much spin or if the arguments seem to be on the level.    Follow us on Twitter @crackpotpodcast and Like us on FaceBook. If you have an idea for the show, shoot us a note at CrackpotPodcast@gmail.com or give us a call at 612-888-3090!   Artwork by Jake Luck www.jakeluck.com  

Preview of next week's episode! Follow us on Twitter @crackpotpodcast and Like us on FaceBook. If you have an idea for the show, shoot us a note at CrackpotPodcast@gmail.com or give us a call at 612-888-3090! Artwork by Jake Luck www.jakeluck.com

Book at Lunchtime discussion

The Melchizedek Teachings in the Occident (1077.1) 98:0.1 THE Melchizedek teachings entered Europe along many routes, but chiefly they came by way of Egypt and were embodied in Occidental philosophy after being thoroughly Hellenized and later Christianized. The ideals of the Western world were basically Socratic, and its later religious philosophy became that of Jesus as it was modified and compromised through contact with evolving Occidental philosophy and religion, all of which culminated in the Christian church. (1077.2) 98:0.2 For a long time in Europe the Salem missionaries carried on their activities, becoming gradually absorbed into many of the cults and ritual groups which periodically arose. Among those who maintained the Salem teachings in the purest form must be mentioned the Cynics. These preachers of faith and trust in God were still functioning in Roman Europe in the first century after Christ, being later incorporated into the newly forming Christian religion. (1077.3) 98:0.3 Much of the Salem doctrine was spread in Europe by the Jewish mercenary soldiers who fought in so many of the Occidental military struggles. In ancient times the Jews were famed as much for military valor as for theologic peculiarities. (1077.4) 98:0.4 The basic doctrines of Greek philosophy, Jewish theology, and Christian ethics were fundamentally repercussions of the earlier Melchizedek teachings. 1. The Salem Religion Among the Greeks (1077.5) 98:1.1 The Salem missionaries might have built up a great religious structure among the Greeks had it not been for their strict interpretation of their oath of ordination, a pledge imposed by Machiventa which forbade the organization of exclusive congregations for worship, and which exacted the promise of each teacher never to function as a priest, never to receive fees for religious service, only food, clothing, and shelter. When the Melchizedek teachers penetrated to pre-Hellenic Greece, they found a people who still fostered the traditions of Adamson and the days of the Andites, but these teachings had become greatly adulterated with the notions and beliefs of the hordes of inferior slaves that had been brought to the Greek shores in increasing numbers. This adulteration produced a reversion to a crude animism with bloody rites, the lower classes even making ceremonial out of the execution of condemned criminals. (1077.6) 98:1.2 The early influence of the Salem teachers was nearly destroyed by the so-called Aryan invasion from southern Europe and the East. These Hellenic invaders brought along with them anthropomorphic God concepts similar to those which their Aryan fellows had carried to India. This importation inaugurated the evolution of the Greek family of gods and goddesses. This new religion was partly based on the cults of the incoming Hellenic barbarians, but it also shared in the myths of the older inhabitants of Greece. (1078.1) 98:1.3 The Hellenic Greeks found the Mediterranean world largely dominated by the mother cult, and they imposed upon these peoples their man-god, Dyaus-Zeus, who had already become, like Yahweh among the henotheistic Semites, head of the whole Greek pantheon of subordinate gods. And the Greeks would have eventually achieved a true monotheism in the concept of Zeus except for their retention of the overcontrol of Fate. A God of final value must, himself, be the arbiter of fate and the creator of destiny. (1078.2) 98:1.4 As a consequence of these factors in religious evolution, there presently developed the popular belief in the happy-go-lucky gods of Mount Olympus, gods more human than divine, and gods which the intelligent Greeks never did regard very seriously. They neither greatly loved nor greatly feared these divinities of their own creation. They had a patriotic and racial feeling for Zeus and his family of half men and half gods, but they hardly reverenced or worshiped them. (1078.3) 98:1.5 The Hellenes became so impregnated with the antipriestcraft doctrines of the earlier Salem teachers that no priesthood of any importance ever arose in Greece. Even the making of images to the gods became more of a work in art than a matter of worship. (1078.4) 98:1.6 The Olympian gods illustrate man’s typical anthropomorphism. But the Greek mythology was more aesthetic than ethic. The Greek religion was helpful in that it portrayed a universe governed by a deity group. But Greek morals, ethics, and philosophy presently advanced far beyond the god concept, and this imbalance between intellectual and spiritual growth was as hazardous to Greece as it had proved to be in India. 2. Greek Philosophic Thought (1078.5) 98:2.1 A lightly regarded and superficial religion cannot endure, especially when it has no priesthood to foster its forms and to fill the hearts of the devotees with fear and awe. The Olympian religion did not promise salvation, nor did it quench the spiritual thirst of its believers; therefore was it doomed to perish. Within a millennium of its inception it had nearly vanished, and the Greeks were without a national religion, the gods of Olympus having lost their hold upon the better minds. (1078.6) 98:2.2 This was the situation when, during the sixth century before Christ, the Orient and the Levant experienced a revival of spiritual consciousness and a new awakening to the recognition of monotheism. But the West did not share in this new development; neither Europe nor northern Africa extensively participated in this religious renaissance. The Greeks, however, did engage in a magnificent intellectual advancement. They had begun to master fear and no longer sought religion as an antidote therefor, but they did not perceive that true religion is the cure for soul hunger, spiritual disquiet, and moral despair. They sought for the solace of the soul in deep thinking — philosophy and metaphysics. They turned from the contemplation of self-preservation — salvation — to self-realization and self-understanding. (1078.7) 98:2.3 By rigorous thought the Greeks attempted to attain that consciousness of security which would serve as a substitute for the belief in survival, but they utterly failed. Only the more intelligent among the higher classes of the Hellenic peoples could grasp this new teaching; the rank and file of the progeny of the slaves of former generations had no capacity for the reception of this new substitute for religion. (1079.1) 98:2.4 The philosophers disdained all forms of worship, notwithstanding that they practically all held loosely to the background of a belief in the Salem doctrine of “the Intelligence of the universe,” “the idea of God,” and “the Great Source.” In so far as the Greek philosophers gave recognition to the divine and the superfinite, they were frankly monotheistic; they gave scant recognition to the whole galaxy of Olympian gods and goddesses. (1079.2) 98:2.5 The Greek poets of the fifth and sixth centuries, notably Pindar, attempted the reformation of Greek religion. They elevated its ideals, but they were more artists than religionists. They failed to develop a technique for fostering and conserving supreme values. (1079.3) 98:2.6 Xenophanes taught one God, but his deity concept was too pantheistic to be a personal Father to mortal man. Anaxagoras was a mechanist except that he did recognize a First Cause, an Initial Mind. Socrates and his successors, Plato and Aristotle, taught that virtue is knowledge; goodness, health of the soul; that it is better to suffer injustice than to be guilty of it, that it is wrong to return evil for evil, and that the gods are wise and good. Their cardinal virtues were: wisdom, courage, temperance, and justice. (1079.4) 98:2.7 The evolution of religious philosophy among the Hellenic and Hebrew peoples affords a contrastive illustration of the function of the church as an institution in the shaping of cultural progress. In Palestine, human thought was so priest-controlled and scripture-directed that philosophy and aesthetics were entirely submerged in religion and morality. In Greece, the almost complete absence of priests and “sacred scriptures” left the human mind free and unfettered, resulting in a startling development in depth of thought. But religion as a personal experience failed to keep pace with the intellectual probings into the nature and reality of the cosmos. (1079.5) 98:2.8 In Greece, believing was subordinated to thinking; in Palestine, thinking was held subject to believing. Much of the strength of Christianity is due to its having borrowed heavily from both Hebrew morality and Greek thought. (1079.6) 98:2.9 In Palestine, religious dogma became so crystallized as to jeopardize further growth; in Greece, human thought became so abstract that the concept of God resolved itself into a misty vapor of pantheistic speculation not at all unlike the impersonal Infinity of the Brahman philosophers. (1079.7) 98:2.10 But the average men of these times could not grasp, nor were they much interested in, the Greek philosophy of self-realization and an abstract Deity; they rather craved promises of salvation, coupled with a personal God who could hear their prayers. They exiled the philosophers, persecuted the remnants of the Salem cult, both doctrines having become much blended, and made ready for that terrible orgiastic plunge into the follies of the mystery cults which were then overspreading the Mediterranean lands. The Eleusinian mysteries grew up within the Olympian pantheon, a Greek version of the worship of fertility; Dionysus nature worship flourished; the best of the cults was the Orphic brotherhood, whose moral preachments and promises of salvation made a great appeal to many. (1080.1) 98:2.11 All Greece became involved in these new methods of attaining salvation, these emotional and fiery ceremonials. No nation ever attained such heights of artistic philosophy in so short a time; none ever created such an advanced system of ethics practically without Deity and entirely devoid of the promise of human salvation; no nation ever plunged so quickly, deeply, and violently into such depths of intellectual stagnation, moral depravity, and spiritual poverty as these same Greek peoples when they flung themselves into the mad whirl of the mystery cults. (1080.2) 98:2.12 Religions have long endured without philosophical support, but few philosophies, as such, have long persisted without some identification with religion. Philosophy is to religion as conception is to action. But the ideal human estate is that in which philosophy, religion, and science are welded into a meaningful unity by the conjoined action of wisdom, faith, and experience. 3. The Melchizedek Teachings in Rome (1080.3) 98:3.1 Having grown out of the earlier religious forms of worship of the family gods into the tribal reverence for Mars, the god of war, it was natural that the later religion of the Latins was more of a political observance than were the intellectual systems of the Greeks and Brahmans or the more spiritual religions of several other peoples. (1080.4) 98:3.2 In the great monotheistic renaissance of Melchizedek’s gospel during the sixth century before Christ, too few of the Salem missionaries penetrated Italy, and those who did were unable to overcome the influence of the rapidly spreading Etruscan priesthood with its new galaxy of gods and temples, all of which became organized into the Roman state religion. This religion of the Latin tribes was not trivial and venal like that of the Greeks, neither was it austere and tyrannical like that of the Hebrews; it consisted for the most part in the observance of mere forms, vows, and taboos. (1080.5) 98:3.3 Roman religion was greatly influenced by extensive cultural importations from Greece. Eventually most of the Olympian gods were transplanted and incorporated into the Latin pantheon. The Greeks long worshiped the fire of the family hearth — Hestia was the virgin goddess of the hearth; Vesta was the Roman goddess of the home. Zeus became Jupiter; Aphrodite, Venus; and so on down through the many Olympian deities. (1080.6) 98:3.4 The religious initiation of Roman youths was the occasion of their solemn consecration to the service of the state. Oaths and admissions to citizenship were in reality religious ceremonies. The Latin peoples maintained temples, altars, and shrines and, in a crisis, would consult the oracles. They preserved the bones of heroes and later on those of the Christian saints. (1080.7) 98:3.5 This formal and unemotional form of pseudoreligious patriotism was doomed to collapse, even as the highly intellectual and artistic worship of the Greeks had gone down before the fervid and deeply emotional worship of the mystery cults. The greatest of these devastating cults was the mystery religion of the Mother of God sect, which had its headquarters, in those days, on the exact site of the present church of St. Peter’s in Rome. (1080.8) 98:3.6 The emerging Roman state conquered politically but was in turn conquered by the cults, rituals, mysteries, and god concepts of Egypt, Greece, and the Levant. These imported cults continued to flourish throughout the Roman state up to the time of Augustus, who, purely for political and civic reasons, made a heroic and somewhat successful effort to destroy the mysteries and revive the older political religion. (1081.1) 98:3.7 One of the priests of the state religion told Augustus of the earlier attempts of the Salem teachers to spread the doctrine of one God, a final Deity presiding over all supernatural beings; and this idea took such a firm hold on the emperor that he built many temples, stocked them well with beautiful images, reorganized the state priesthood, re-established the state religion, appointed himself acting high priest of all, and as emperor did not hesitate to proclaim himself the supreme god. (1081.2) 98:3.8 This new religion of Augustus worship flourished and was observed throughout the empire during his lifetime except in Palestine, the home of the Jews. And this era of the human gods continued until the official Roman cult had a roster of more than twoscore self-elevated human deities, all claiming miraculous births and other superhuman attributes. (1081.3) 98:3.9 The last stand of the dwindling band of Salem believers was made by an earnest group of preachers, the Cynics, who exhorted the Romans to abandon their wild and senseless religious rituals and return to a form of worship embodying Melchizedek’s gospel as it had been modified and contaminated through contact with the philosophy of the Greeks. But the people at large rejected the Cynics; they preferred to plunge into the rituals of the mysteries, which not only offered hopes of personal salvation but also gratified the desire for diversion, excitement, and entertainment. 4. The Mystery Cults (1081.4) 98:4.1 The majority of people in the Greco-Roman world, having lost their primitive family and state religions and being unable or unwilling to grasp the meaning of Greek philosophy, turned their attention to the spectacular and emotional mystery cults from Egypt and the Levant. The common people craved promises of salvation — religious consolation for today and assurances of hope for immortality after death.* (1081.5) 98:4.2 The three mystery cults which became most popular were: (1081.6) 98:4.3 1. The Phrygian cult of Cybele and her son Attis. (1081.7) 98:4.4 2. The Egyptian cult of Osiris and his mother Isis. (1081.8) 98:4.5 3. The Iranian cult of the worship of Mithras as the savior and redeemer of sinful mankind. (1081.9) 98:4.6 The Phrygian and Egyptian mysteries taught that the divine son (respectively Attis and Osiris) had experienced death and had been resurrected by divine power, and further that all who were properly initiated into the mystery, and who reverently celebrated the anniversary of the god’s death and resurrection, would thereby become partakers of his divine nature and his immortality. (1081.10) 98:4.7 The Phrygian ceremonies were imposing but degrading; their bloody festivals indicate how degraded and primitive these Levantine mysteries became. The most holy day was Black Friday, the “day of blood,” commemorating the self-inflicted death of Attis. After three days of the celebration of the sacrifice and death of Attis the festival was turned to joy in honor of his resurrection. (1082.1) 98:4.8 The rituals of the worship of Isis and Osiris were more refined and impressive than were those of the Phrygian cult. This Egyptian ritual was built around the legend of the Nile god of old, a god who died and was resurrected, which concept was derived from the observation of the annually recurring stoppage of vegetation growth followed by the springtime restoration of all living plants. The frenzy of the observance of these mystery cults and the orgies of their ceremonials, which were supposed to lead up to the “enthusiasm” of the realization of divinity, were sometimes most revolting. 5. The Cult of Mithras (1082.2) 98:5.1 The Phrygian and Egyptian mysteries eventually gave way before the greatest of all the mystery cults, the worship of Mithras. The Mithraic cult made its appeal to a wide range of human nature and gradually supplanted both of its predecessors. Mithraism spread over the Roman Empire through the propagandizing of Roman legions recruited in the Levant, where this religion was the vogue, for they carried this belief wherever they went. And this new religious ritual was a great improvement over the earlier mystery cults. (1082.3) 98:5.2 The cult of Mithras arose in Iran and long persisted in its homeland despite the militant opposition of the followers of Zoroaster. But by the time Mithraism reached Rome, it had become greatly improved by the absorption of many of Zoroaster’s teachings. It was chiefly through the Mithraic cult that Zoroaster’s religion exerted an influence upon later appearing Christianity. (1082.4) 98:5.3 The Mithraic cult portrayed a militant god taking origin in a great rock, engaging in valiant exploits, and causing water to gush forth from a rock struck with his arrows. There was a flood from which one man escaped in a specially built boat and a last supper which Mithras celebrated with the sun-god before he ascended into the heavens. This sun-god, or Sol Invictus, was a degeneration of the Ahura-Mazda deity concept of Zoroastrianism. Mithras was conceived as the surviving champion of the sun-god in his struggle with the god of darkness. And in recognition of his slaying the mythical sacred bull, Mithras was made immortal, being exalted to the station of intercessor for the human race among the gods on high. (1082.5) 98:5.4 The adherents of this cult worshiped in caves and other secret places, chanting hymns, mumbling magic, eating the flesh of the sacrificial animals, and drinking the blood. Three times a day they worshiped, with special weekly ceremonials on the day of the sun-god and with the most elaborate observance of all on the annual festival of Mithras, December twenty-fifth. It was believed that the partaking of the sacrament ensured eternal life, the immediate passing, after death, to the bosom of Mithras, there to tarry in bliss until the judgment day. On the judgment day the Mithraic keys of heaven would unlock the gates of Paradise for the reception of the faithful; whereupon all the unbaptized of the living and the dead would be annihilated upon the return of Mithras to earth. It was taught that, when a man died, he went before Mithras for judgment, and that at the end of the world Mithras would summon all the dead from their graves to face the last judgment. The wicked would be destroyed by fire, and the righteous would reign with Mithras forever. (1082.6) 98:5.5 At first it was a religion only for men, and there were seven different orders into which believers could be successively initiated. Later on, the wives and daughters of believers were admitted to the temples of the Great Mother, which adjoined the Mithraic temples. The women’s cult was a mixture of Mithraic ritual and the ceremonies of the Phrygian cult of Cybele, the mother of Attis. 6. Mithraism and Christianity (1083.1) 98:6.1 Prior to the coming of the mystery cults and Christianity, personal religion hardly developed as an independent institution in the civilized lands of North Africa and Europe; it was more of a family, city-state, political, and imperial affair. The Hellenic Greeks never evolved a centralized worship system; the ritual was local; they had no priesthood and no “sacred book.” Much as the Romans, their religious institutions lacked a powerful driving agency for the preservation of higher moral and spiritual values. While it is true that the institutionalization of religion has usually detracted from its spiritual quality, it is also a fact that no religion has thus far succeeded in surviving without the aid of institutional organization of some degree, greater or lesser. (1083.2) 98:6.2 Occidental religion thus languished until the days of the Skeptics, Cynics, Epicureans, and Stoics, but most important of all, until the times of the great contest between Mithraism and Paul’s new religion of Christianity. (1083.3) 98:6.3 During the third century after Christ, Mithraic and Christian churches were very similar both in appearance and in the character of their ritual. A majority of such places of worship were underground, and both contained altars whose backgrounds variously depicted the sufferings of the savior who had brought salvation to a sin-cursed human race. (1083.4) 98:6.4 Always had it been the practice of Mithraic worshipers, on entering the temple, to dip their fingers in holy water. And since in some districts there were those who at one time belonged to both religions, they introduced this custom into the majority of the Christian churches in the vicinity of Rome. Both religions employed baptism and partook of the sacrament of bread and wine. The one great difference between Mithraism and Christianity, aside from the characters of Mithras and Jesus, was that the one encouraged militarism while the other was ultrapacific. Mithraism’s tolerance for other religions (except later Christianity) led to its final undoing. But the deciding factor in the struggle between the two was the admission of women into the full fellowship of the Christian faith. (1083.5) 98:6.5 In the end the nominal Christian faith dominated the Occident. Greek philosophy supplied the concepts of ethical value; Mithraism, the ritual of worship observance; and Christianity, as such, the technique for the conservation of moral and social values. 7. The Christian Religion (1083.6) 98:7.1 A Creator Son did not incarnate in the likeness of mortal flesh and bestow himself upon the humanity of Urantia to reconcile an angry God but rather to win all mankind to the recognition of the Father’s love and to the realization of their sonship with God. After all, even the great advocate of the atonement doctrine realized something of this truth, for he declared that “God was in Christ reconciling the world to himself.” (1084.1) 98:7.2 It is not the province of this paper to deal with the origin and dissemination of the Christian religion. Suffice it to say that it is built around the person of Jesus of Nazareth, the humanly incarnate Michael Son of Nebadon, known to Urantia as the Christ, the anointed one. Christianity was spread throughout the Levant and Occident by the followers of this Galilean, and their missionary zeal equaled that of their illustrious predecessors, the Sethites and Salemites, as well as that of their earnest Asiatic contemporaries, the Buddhist teachers. (1084.2) 98:7.3 The Christian religion, as a Urantian system of belief, arose through the compounding of the following teachings, influences, beliefs, cults, and personal individual attitudes: (1084.3) 98:7.4 1. The Melchizedek teachings, which are a basic factor in all the religions of Occident and Orient that have arisen in the last four thousand years. (1084.4) 98:7.5 2. The Hebraic system of morality, ethics, theology, and belief in both Providence and the supreme Yahweh. (1084.5) 98:7.6 3. The Zoroastrian conception of the struggle between cosmic good and evil, which had already left its imprint on both Judaism and Mithraism. Through prolonged contact attendant upon the struggles between Mithraism and Christianity, the doctrines of the Iranian prophet became a potent factor in determining the theologic and philosophic cast and structure of the dogmas, tenets, and cosmology of the Hellenized and Latinized versions of the teachings of Jesus. (1084.6) 98:7.7 4. The mystery cults, especially Mithraism but also the worship of the Great Mother in the Phrygian cult. Even the legends of the birth of Jesus on Urantia became tainted with the Roman version of the miraculous birth of the Iranian savior-hero, Mithras, whose advent on earth was supposed to have been witnessed by only a handful of gift-bearing shepherds who had been informed of this impending event by angels. (1084.7) 98:7.8 5. The historic fact of the human life of Joshua ben Joseph, the reality of Jesus of Nazareth as the glorified Christ, the Son of God. (1084.8) 98:7.9 6. The personal viewpoint of Paul of Tarsus. And it should be recorded that Mithraism was the dominant religion of Tarsus during his adolescence. Paul little dreamed that his well-intentioned letters to his converts would someday be regarded by still later Christians as the “word of God.” Such well-meaning teachers must not be held accountable for the use made of their writings by later-day successors. (1084.9) 98:7.10 7. The philosophic thought of the Hellenistic peoples, from Alexandria and Antioch through Greece to Syracuse and Rome. The philosophy of the Greeks was more in harmony with Paul’s version of Christianity than with any other current religious system and became an important factor in the success of Christianity in the Occident. Greek philosophy, coupled with Paul’s theology, still forms the basis of European ethics. (1084.10) 98:7.11 As the original teachings of Jesus penetrated the Occident, they became Occidentalized, and as they became Occidentalized, they began to lose their potentially universal appeal to all races and kinds of men. Christianity, today, has become a religion well adapted to the social, economic, and political mores of the white races. It has long since ceased to be the religion of Jesus, although it still valiantly portrays a beautiful religion about Jesus to such individuals as sincerely seek to follow in the way of its teaching. It has glorified Jesus as the Christ, the Messianic anointed one from God, but has largely forgotten the Master’s personal gospel: the Fatherhood of God and the universal brotherhood of all men. (1085.1) 98:7.12 And this is the long story of the teachings of Machiventa Melchizedek on Urantia. It is nearly four thousand years since this emergency Son of Nebadon bestowed himself on Urantia, and in that time the teachings of the “priest of El Elyon, the Most High God,” have penetrated to all races and peoples. And Machiventa was successful in achieving the purpose of his unusual bestowal; when Michael made ready to appear on Urantia, the God concept was existent in the hearts of men and women, the same God concept that still flames anew in the living spiritual experience of the manifold children of the Universal Father as they live their intriguing temporal lives on the whirling planets of space. (1085.2) 98:7.13 [Presented by a Melchizedek of Nebadon.]

Ich habe ihn fast vergessen - ein Umstand, der diesem Denker leider recht oft passiert. Der Lehrer des Demokrit verliert sich nahezu im Schatten seines großen Schülers. Trotzdem mag ich ihn hier gerne mit vorstellen, bringt er doch spannende Konzepte in die Welt: den leeren Raum und die Idee von den Atomen. Außerdem ist er der dritte Denker (nach Empedokles und Anaxagoras) der versucht, die Lehre des Heraklit und die Vorstellungen des Parmenides in Einklang zu bringen. Wenn wir den Überlieferungen glauben dürfen, dann ist Leukipp ein Schüler des Zenon.

Die letzte Episode zu Anaxagoras beschäftigt sich mit einigen eher nicht-philosophischen Ideen dieses Denkers. Anaxagoras ist nicht nur der Geist, er ist auch Meteorologe (im eigentlichen Wortsinn) und stellt spannende Theorien zu den "Dingen in der Höhe" auf. Dabei greift er auf einige Vorstellungen des Anaximenes zurück, die entsprechend hier noch einmal eine Rolle spielen werden.

Anaxagoras. Nach dem ihr vor einem halben Jahr etwas zu seinem Leben gehört habt, kommen hier die Ideen dazu. Anaxagoras fragt sich, wie seine ionischen Vorgänger, welches die Urstoffe sind und wer oder was sie bewegt (oder auch beseelt). Die Worte »Entstehen« und »Vergehen« gebrauchen die Griechen nicht richtig: denn kein Ding entsteht oder vergeht, sondern es setzt sich aus vorhandenen Dingen zusammen oder löst sich in solche auf. Richtigerweise sollte man also statt Entstehen »Zusammensetzung« und statt Vergehen »Auflösung« sagen.

Ich möchte gerne eine thematische Pause einlegen. Das heißt nicht, dass mich die Geschichte der Philosophie nicht mehr interessiert. Selbstverständlich werde ich wieder an Anaxagoras anknüpfen. Aber mich beschäftigen gerade andere, aktuelle Fragen zu sehr, als das ich sie ignorieren möchte. Das heißt, es wird einige Folgen geben, die sich thematisch konzentriert mit bestimmten Begriffen und Ideen beschäftigen werden. Ich möchte gerne einen kurzen und vorbereitenden Einschub machen, um dann auf ein Werk zu kommen, das mich momentan sehr in Atem hält.

Himmelsbeobachtungen, Wetterprognosen und politische Intrigen - und das Alles ohne Lächeln. Das klingt ein bisschen nach einer Mischung aus Thales und Heraklit. Aber das wäre vermutlich zu kurz gegriffen für diesen Denker.

Wir kommen in den nächsten Folgen zu den Naturphilosophen, die sich der Aufgabe stellen, nach und mit Parmenides weiterzudenken. Dieser Zeitraum ist durch drei große Namen gekennzeichnet; Empedokles, Anaxagoras und Demokrit. Den Anfang macht hier Empedokles, eine ausgesprochen schillernde Persönlichkeit. Irgendwo zwischen Gott und Scharlatan, Esoteriker und "Windebändiger". Empedokles selbst hat eine ganz klare Vorstellung von sich: Nicht mehr bin ich ein Sterblicher euch, ein unsterblicher Gott jetzt Wandr' ich umher, verehrt von jedermann, wie sich's gebühret; Heilige Binden und blühende Kränze umgeben das Haupt mir. Wenn ich, von Jüngern geleitet, von Männern und Frauen, dann einzieh' In die herrlichen Städte, zollt überall man mir Verehrung.

Transcript: In the 5th century BC Anaxagoras deduced the true cause of eclipses. He realized that the curved shadow of the Earth on the Moon during a lunar eclipse supported the idea that the Earth was round.  In fact, a sphere is the only three-dimensional object that, whatever its orientation, always casts a circular shadow.  He was aware of a meteorite that had fallen in his native Greece and deduced from it that objects could move between the celestial and terrestrial spheres.  He also speculated as to the true size of the sun, saying that it might be an incandescent stone larger than the Peloponnesian peninsula. Such ideas were heretical in Greece at the time, and so he was banished for impiety.

Is everything mixed with everything? Anaxagoras on Mind and the cosmos