Notable Philosophers and their Philosophies and Concepts | HISTORICAL SET Vol. 1: The Pre-Socratics

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1
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Thales: Principal Substance/"Arche"/The "One"/First Principal (Part 0)

Argued that this concept is best explained by water

<p>Argued that this concept is best explained by water</p>
2
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Thales: Principal Substance/"Arche"/The "One"/First Principal (Part 1)

Argued that this concept has to explain four things, one of which is existence or why everything exists and why it exists in and of itself

<p>Argued that this concept has to explain four things, one of which is existence or why everything exists and why it exists in and of itself</p>
3
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Thales: Principal Substance/"Arche"/The "One"/First Principal (Part 2)

Argued that this concept has to explain four things, one of which is change since everything constantly changes its form or shape, it must explain why everything changes in order for it to explain everything and be the fundamental substance

<p>Argued that this concept has to explain four things, one of which is change since everything constantly changes its form or shape, it must explain why everything changes in order for it to explain everything and be the fundamental substance</p>
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Thales: Principal Substance/"Arche"/The "One"/First Principal (Part 3)

Argued that this concept has to explain four things, one of which is motion since everything changes not just from one form or shape to another, but changes from one place or location to another

<p>Argued that this concept has to explain four things, one of which is motion since everything changes not just from one form or shape to another, but changes from one place or location to another</p>
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Thales: Principal Substance/"Arche"/The "One"/First Principal (Part 4)

Argued that this concept has to explain four things, one of which is life since that which does live must depend on some substance to live

<p>Argued that this concept has to explain four things, one of which is life since that which does live must depend on some substance to live</p>
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Thales: Principal Substance/"Arche"/The "One"/First Principal (Part 5)

Argued that this concept is explained by water since water meets his first criterion: it explains existence or why all things exist as they do since everything that exists does so as a solid, liquid, or gas, and water not only exists as a solid, liquid, and gas, but does so naturally and since it has all forms of existence by itself, it must cause existence and therefore explains existence

<p>Argued that this concept is explained by water since water meets his first criterion: it explains existence or why all things exist as they do since everything that exists does so as a solid, liquid, or gas, and water not only exists as a solid, liquid, and gas, but does so naturally and since it has all forms of existence by itself, it must cause existence and therefore explains existence</p>
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Thales: Principal Substance/"Arche"/The "One"/First Principal (Part 6)

Argued that this concept is explained by water since water meets his first criterion: it explains existence or why all things exist as they do since as it freezes, it turns to ice and continues to freeze into Earth and in turn, as it vaporizes, it turns to mist and continues to vaporize into Air, and since Earth and Air are components of the universe or already established "elements", but Water can exist on its own but also as the two, then it must be the ultimate component of the universe and must cause existence and therefore explains existence

<p>Argued that this concept is explained by water since water meets his first criterion: it explains existence or why all things exist as they do since as it freezes, it turns to ice and continues to freeze into Earth and in turn, as it vaporizes, it turns to mist and continues to vaporize into Air, and since Earth and Air are components of the universe or already established "elements", but Water can exist on its own but also as the two, then it must be the ultimate component of the universe and must cause existence and therefore explains existence</p>
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Thales: Principal Substance/"Arche"/The "One"/First Principal (Part 7)

Argued that this concept is explained by water since water meets his second criterion: it explains change or why all things change form the way they do since water can change its form by melting, freezing, evaporating, and condensing and does so naturally and therefore changes form in and of itself or has the internal capacity to do so and since it changes by itself, it must cause change and therefore explains change

<p>Argued that this concept is explained by water since water meets his second criterion: it explains change or why all things change form the way they do since water can change its form by melting, freezing, evaporating, and condensing and does so naturally and therefore changes form in and of itself or has the internal capacity to do so and since it changes by itself, it must cause change and therefore explains change</p>
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Thales: Principal Substance/"Arche"/The "One"/First Principal (Part 8)

Argued that this concept is explained by water since water meets his third criterion: it explains motion since water moves by itself and when present in a larger body of itself such as a river or lake, is constantly in motion and has the internal capacity to be and since it moves by itself, it must cause motion and therefore explains motion

<p>Argued that this concept is explained by water since water meets his third criterion: it explains motion since water moves by itself and when present in a larger body of itself such as a river or lake, is constantly in motion and has the internal capacity to be and since it moves by itself, it must cause motion and therefore explains motion</p>
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Thales: Principal Substance/"Arche"/The "One"/First Principal (Part 9)

Argued that this concept is explained by water since water meets his fourth criterion: it explains life since all life depends on water to live and is the source of life and since it causes life, it therefore explains life

<p>Argued that this concept is explained by water since water meets his fourth criterion: it explains life since all life depends on water to live and is the source of life and since it causes life, it therefore explains life</p>
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Thales: Principal Substance/"Arche"/The "One"/First Principal (Part 10)

Argued that this concept is explained by water since the Earth solidifies from the water on which it floats on in space and which surrounds it and that, because all things to a certain extent are moist and that "heat itself is generated from the moist and kept alive by it", so "the seeds of all things have a moist nature and water is the origin of the nature of (most) things"

<p>Argued that this concept is explained by water since the Earth solidifies from the water on which it floats on in space and which surrounds it and that, because all things to a certain extent are moist and that "heat itself is generated from the moist and kept alive by it", so "the seeds of all things have a moist nature and water is the origin of the nature of (most) things"</p>
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Anaximander: Principal Substance/"Arche"/The "One"/First Principal (Part 0)

Argued that this concept is best explained by what he called the "Apeiron"

<p>Argued that this concept is best explained by what he called the "Apeiron"</p>
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Anaximander: Principal Substance/"Arche"/The "One"/First Principal (Part 1)

Argued that this concept has to explain two things in addition to the four things put forth by his predecessor, one of which is opposites since everything in existence has an opposite (i.e. hot and cold) of which when it one thing meets with its opposite, it and its opposite disappear (when hot and cold meet, the result is neither hot nor cold, but rather warm)

<p>Argued that this concept has to explain two things in addition to the four things put forth by his predecessor, one of which is opposites since everything in existence has an opposite (i.e. hot and cold) of which when it one thing meets with its opposite, it and its opposite disappear (when hot and cold meet, the result is neither hot nor cold, but rather warm)</p>
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Anaximander: Principal Substance/"Arche"/The "One"/First Principal (Part 2)

Argued that this concept has to explain two things in addition to the four things put forth by his predecessor, one of which is infinity since there are infinite opposites (one can't "run out of" hot or cold or "be in short supply" of dryness or wetness), and thus, like everything else, these opposites (the opposites that pertain to the four elements: hot for fire, dry for earth, wet for water, cold for air) must come from a source and since opposites are infinite, the source they come from must also be infinite

<p>Argued that this concept has to explain two things in addition to the four things put forth by his predecessor, one of which is infinity since there are infinite opposites (one can't "run out of" hot or cold or "be in short supply" of dryness or wetness), and thus, like everything else, these opposites (the opposites that pertain to the four elements: hot for fire, dry for earth, wet for water, cold for air) must come from a source and since opposites are infinite, the source they come from must also be infinite</p>
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Anaximander: Principal Substance/"Arche"/The "One"/First Principal (Part 3)

Argued that this concept is explained by what he called the "Apeiron" (Greek for that which is "unlimited", some say "indefinite" or "material cause") since it meets his first criterion: it explains opposites since it contains all of the opposites (the opposites that pertain to the four elements: hot for fire, dry for earth, wet for water, cold for air) within it since it is the substance from which all opposites come from being separated out of in the way in which we humans experience them

<p>Argued that this concept is explained by what he called the "Apeiron" (Greek for that which is "unlimited", some say "indefinite" or "material cause") since it meets his first criterion: it explains opposites since it contains all of the opposites (the opposites that pertain to the four elements: hot for fire, dry for earth, wet for water, cold for air) within it since it is the substance from which all opposites come from being separated out of in the way in which we humans experience them</p>
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Anaximander: Principal Substance/"Arche"/The "One"/First Principal (Part 4)

Argued that this concept is explained by what he called the "Apeiron" (Greek for that which is "unlimited", some say "indefinite" or "material cause") since it meets his first criterion: it explains opposites since the opposites can easily "dissolve" back into as well if such opposites are mixed, forming an "undifferentiated mass"

<p>Argued that this concept is explained by what he called the "Apeiron" (Greek for that which is "unlimited", some say "indefinite" or "material cause") since it meets his first criterion: it explains opposites since the opposites can easily "dissolve" back into as well if such opposites are mixed, forming an "undifferentiated mass"</p>
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Anaximander: Principal Substance/"Arche"/The "One"/First Principal (Part 5)

Argued that this concept is explained by what he called the "Apeiron" (Greek for that which is "unlimited", some say "indefinite" or "material cause") since it meets his first criterion: it explains opposites since the process by which these opposites flow in and out of the "Apeiron" occurs continuously for all time and thus explains the flux perceived in the world and explains how the "Apeiron" is the "ruler" in the sense that it controls the "birth" (as something leaves the "Apeiron") and "death" (something enters the "Apeiron") of things

<p>Argued that this concept is explained by what he called the "Apeiron" (Greek for that which is "unlimited", some say "indefinite" or "material cause") since it meets his first criterion: it explains opposites since the process by which these opposites flow in and out of the "Apeiron" occurs continuously for all time and thus explains the flux perceived in the world and explains how the "Apeiron" is the "ruler" in the sense that it controls the "birth" (as something leaves the "Apeiron") and "death" (something enters the "Apeiron") of things</p>
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Anaximander: Principal Substance/"Arche"/The "One"/First Principal (Part 6)

Argued that this concept is explained by what he called the "Apeiron" (Greek for that which is "unlimited", some say "indefinite" or "material cause") since it meets his second criterion: it is an infinite substance in nature from which all of the opposites (the opposites that pertain to the four elements: hot for fire, dry for earth, wet for water, cold for air) come since there is an infinite amount of any/all of the opposites

<p>Argued that this concept is explained by what he called the "Apeiron" (Greek for that which is "unlimited", some say "indefinite" or "material cause") since it meets his second criterion: it is an infinite substance in nature from which all of the opposites (the opposites that pertain to the four elements: hot for fire, dry for earth, wet for water, cold for air) come since there is an infinite amount of any/all of the opposites</p>
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Anaximander: Principal Substance/"Arche"/The "One"/First Principal (Part 7)

Argued that this concept is explained by what he called the "Apeiron" (Greek for that which is "unlimited", some say "indefinite" or "material cause") since it meets his second criterion: it is an infinite substance since it is constantly dividing itself into such opposites (the opposites that pertain to the four elements: hot for fire, dry for earth, wet for water, cold for air) for eternity, thus becoming more complex, a force from which everything comes and into which everything dissolves back, an infinite substance that is constantly creating and from which the universe originates

<p>Argued that this concept is explained by what he called the "Apeiron" (Greek for that which is "unlimited", some say "indefinite" or "material cause") since it meets his second criterion: it is an infinite substance since it is constantly dividing itself into such opposites (the opposites that pertain to the four elements: hot for fire, dry for earth, wet for water, cold for air) for eternity, thus becoming more complex, a force from which everything comes and into which everything dissolves back, an infinite substance that is constantly creating and from which the universe originates</p>
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Anaximander: Principal Substance/"Arche"/The "One"/First Principal (Part 8)

Argued that this concept meets a future Milesian-characterized criterion: it is infinite not just in amount but in space, power, and time; eternal in motion, it was "deathless" and "indestructible" and most significantly, divine in nature; it wasn't just a substance but rather a God in and of itself and not a God as a person but rather as a force

<p>Argued that this concept meets a future Milesian-characterized criterion: it is infinite not just in amount but in space, power, and time; eternal in motion, it was "deathless" and "indestructible" and most significantly, divine in nature; it wasn't just a substance but rather a God in and of itself and not a God as a person but rather as a force</p>
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Anaximander: Principal Substance/"Arche"/The "One"/First Principal (Part 9)

Argued that this concept is best explained by the "Apeiron" (Greek for that which is "unlimited", some say "indefinite" or "material cause"), more so than water, and argued against the idea of it being water because water doesn't meet his first criterion: water doesn't contain opposites (the opposites that pertain to the four elements: hot for fire, dry for earth, wet for water, cold for air) within itself since water can be wet but cannot be dry

<p>Argued that this concept is best explained by the "Apeiron" (Greek for that which is "unlimited", some say "indefinite" or "material cause"), more so than water, and argued against the idea of it being water because water doesn't meet his first criterion: water doesn't contain opposites (the opposites that pertain to the four elements: hot for fire, dry for earth, wet for water, cold for air) within itself since water can be wet but cannot be dry</p>
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Anaximander: Principal Substance/"Arche"/The "One"/First Principal (Part 10)

Argued that this concept is best explained by the "Apeiron" (Greek for that which is "unlimited", some say "indefinite" or "material cause"), more so than water, and argued against the idea of it being water because water doesn't meet his second criterion: it isn't infinite since there is only so much water on the planet and therefore cannot be water

<p>Argued that this concept is best explained by the "Apeiron" (Greek for that which is "unlimited", some say "indefinite" or "material cause"), more so than water, and argued against the idea of it being water because water doesn't meet his second criterion: it isn't infinite since there is only so much water on the planet and therefore cannot be water</p>
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Anaximander: Principal Substance/"Arche"/The "One"/First Principal (Part 11)

Argued that this concept is best explained by the "Apeiron" (Greek for that which is "unlimited", some say "indefinite" or "material cause"), more so than water, and argued against the idea of it being water because change such as birth and death is due to conflict, to the substitution of one element or concept for another, so if water is this concept, then it would be difficult to see why all the other elements have not long ago been absorbed in water

<p>Argued that this concept is best explained by the "Apeiron" (Greek for that which is "unlimited", some say "indefinite" or "material cause"), more so than water, and argued against the idea of it being water because change such as birth and death is due to conflict, to the substitution of one element or concept for another, so if water is this concept, then it would be difficult to see why all the other elements have not long ago been absorbed in water</p>
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Anaximenes: Principal Substance/"Arche"/The "One"/First Principal (Part 0)

Argued that this concept is best explained by air

<p>Argued that this concept is best explained by air</p>
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Anaximenes: Principal Substance/"Arche"/The "One"/First Principal (Part 1)

Argued that this concept is explained by air because it meets and exceeds the established 6 criterion of his predecessors, one of which is that explains life since it sustains all life because even though all life requires water, all life requires air more since life can go without water for hours or even days but life can not go without air for more than a few seconds, "for man lives so long as he breathes and it might easily appear that air is the principle of life"

<p>Argued that this concept is explained by air because it meets and exceeds the established 6 criterion of his predecessors, one of which is that explains life since it sustains all life because even though all life requires water, all life requires air more since life can go without water for hours or even days but life can not go without air for more than a few seconds, "for man lives so long as he breathes and it might easily appear that air is the principle of life"</p>
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Anaximenes: Principal Substance/"Arche"/The "One"/First Principal (Part 2)

Argued that this concept is explained by air because it meets and exceeds the established 6 criterion of his predecessors, one of which is that explains life since although all life requires water, life can drown in water but life can not drown in air

<p>Argued that this concept is explained by air because it meets and exceeds the established 6 criterion of his predecessors, one of which is that explains life since although all life requires water, life can drown in water but life can not drown in air</p>
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Anaximenes: Principal Substance/"Arche"/The "One"/First Principal (Part 3)

Argued that this concept is explained by air because it meets and exceeds the established 6 criterion of his predecessors, one of which is that explains existence and the different forms of existence since heat expands it through "rarefaction" and cold compresses it through "condensation", thus the more "rarified" the air, the more the material is expansive in nature, so a liquid is air that is more "rarefied" than a solid, which is air that is more "condensed" (and this is often cited as a "scientific" explanation of how air changes and why some cite this as his argument being better than his predecessors)

<p>Argued that this concept is explained by air because it meets and exceeds the established 6 criterion of his predecessors, one of which is that explains existence and the different forms of existence since heat expands it through "rarefaction" and cold compresses it through "condensation", thus the more "rarified" the air, the more the material is expansive in nature, so a liquid is air that is more "rarefied" than a solid, which is air that is more "condensed" (and this is often cited as a "scientific" explanation of how air changes and why some cite this as his argument being better than his predecessors)</p>
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Anaximenes: Principal Substance/"Arche"/The "One"/First Principal (Part 4)

Argued that this concept is explained by air because it meets and exceeds the established 6 criterion of his predecessors, one of which is that explains form since it can change color, smell, and taste

<p>Argued that this concept is explained by air because it meets and exceeds the established 6 criterion of his predecessors, one of which is that explains form since it can change color, smell, and taste</p>
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Anaximenes: Principal Substance/"Arche"/The "One"/First Principal (Part 5)

Argued that this concept is explained by air because it meets and exceeds the established 6 criterion of his predecessors, one of which is that explains motion since it is in and of itself always in motion to begin with

<p>Argued that this concept is explained by air because it meets and exceeds the established 6 criterion of his predecessors, one of which is that explains motion since it is in and of itself always in motion to begin with</p>
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Anaximenes: Principal Substance/"Arche"/The "One"/First Principal (Part 6)

Argued that this concept is explained by air because it meets and exceeds the established 6 criterion of his predecessors, one of which is that it explains opposites in that it can produce all of the opposites and has (all of the) opposites within itself since air can be both dry or humid and hot or cold and can be breathed as hot or cold (the namesake philosopher actually demonstrated the differences in the temperature of air when we breathe with the mouth open and with the mouth closed to further prove his point)

<p>Argued that this concept is explained by air because it meets and exceeds the established 6 criterion of his predecessors, one of which is that it explains opposites in that it can produce all of the opposites and has (all of the) opposites within itself since air can be both dry or humid and hot or cold and can be breathed as hot or cold (the namesake philosopher actually demonstrated the differences in the temperature of air when we breathe with the mouth open and with the mouth closed to further prove his point)</p>
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Anaximenes: Principal Substance/"Arche"/The "One"/First Principal (Part 7)

Argued that this concept is explained by air because it meets and exceeds the established 6 criterion of his predecessors, one of which is that it explains infinity because air is infinite because everything that exists is air, just at "different degrees of density" and that air can produce all things without actually being produced by anything and can carry along various smells, tastes, colors, etc.

<p>Argued that this concept is explained by air because it meets and exceeds the established 6 criterion of his predecessors, one of which is that it explains infinity because air is infinite because everything that exists is air, just at "different degrees of density" and that air can produce all things without actually being produced by anything and can carry along various smells, tastes, colors, etc.</p>
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Anaximenes: Principal Substance/"Arche"/The "One"/First Principal (Part 8)

Argued that this concept meets an ongoing Milesian criterion: it is divine, since "air" can also mean "breath" and is etymologically linked to "spirit", believed "air" was a "god" but a force, rather than a person (similarly to Anaximander)

<p>Argued that this concept meets an ongoing Milesian criterion: it is divine, since "air" can also mean "breath" and is etymologically linked to "spirit", believed "air" was a "god" but a force, rather than a person (similarly to Anaximander)</p>
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Anaximenes: Principal Substance/"Arche"/The "One"/First Principal (Part 9)

Argued that this concept meets an ongoing post-Thales Milesian criterion: it is divine, since the souls of individuals are composed of air, thus holding us together as individuals in the same way that air holds together all of life on Earth, "just as our soul, being air, holds us together, so do breath and air encompass the whole world"

<p>Argued that this concept meets an ongoing post-Thales Milesian criterion: it is divine, since the souls of individuals are composed of air, thus holding us together as individuals in the same way that air holds together all of life on Earth, "just as our soul, being air, holds us together, so do breath and air encompass the whole world"</p>
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Anaximenes: Principal Substance/"Arche"/The "One"/First Principal (Part 10)

Argued that this concept is best explained by air more so than water because of Anaximander's arguments, but more so than Anaximander's "Apeiron" because air is perceptible, unlike the "Apeiron" and fits all of the previous criterion and explains better the ongoing Milesian criterion of this concept being "divine", "from which the things that are and have been and shall be, the gods and things divine, arose, while other things come from its offspring"

<p>Argued that this concept is best explained by air more so than water because of Anaximander's arguments, but more so than Anaximander's "Apeiron" because air is perceptible, unlike the "Apeiron" and fits all of the previous criterion and explains better the ongoing Milesian criterion of this concept being "divine", "from which the things that are and have been and shall be, the gods and things divine, arose, while other things come from its offspring"</p>
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Pythagoras: Principal Substance/"Arche"/The "One"/First Principal (Part 0)

Argued that this concept is best explained by being numbers (units) in that numbers (unuts) made up the universe and all of reality is based on numbers (units)

<p>Argued that this concept is best explained by being numbers (units) in that numbers (unuts) made up the universe and all of reality is based on numbers (units)</p>
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Pythagoras: Principal Substance/"Arche"/The "One"/First Principal (Part 1)

Argued against the idea of this concept being Anaximander's "Apeiron" since Anaximander claims that the "Apeiron" contains all of the opposites within itself yet the "Apeiron" is infinite and unlimited, and since "limited" is the opposite of "unlimited" and the Apeiron, by its very nature, can't be "limited", it thus doesn't contain every opposite within itself (even if Anaximander was simply referring to the "elemental" opposites (wet and dry, hot and cold, etc.), his logic still doesn't hold up)

<p>Argued against the idea of this concept being Anaximander's "Apeiron" since Anaximander claims that the "Apeiron" contains all of the opposites within itself yet the "Apeiron" is infinite and unlimited, and since "limited" is the opposite of "unlimited" and the Apeiron, by its very nature, can't be "limited", it thus doesn't contain every opposite within itself (even if Anaximander was simply referring to the "elemental" opposites (wet and dry, hot and cold, etc.), his logic still doesn't hold up)</p>
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Pythagoras: Principal Substance/"Arche"/The "One"/First Principal (Part 2)

Argued that this concept is best explained by being numbers (units) since geometric shapes are based on numbers (units) themselves, (which he demonstrated by showing that when starting with one point, which is odd, and successively adding more odd points in the form of "gnomons", one achieves a square; however when starting with two points, which is even, and successively adding more even points in the form of "gnomons", one achieves a rectangle or "oblong" numbers), thus the numbers (units) and their evenness/oddness directly impact the form of the shape or body constructed

<p>Argued that this concept is best explained by being numbers (units) since geometric shapes are based on numbers (units) themselves, (which he demonstrated by showing that when starting with one point, which is odd, and successively adding more odd points in the form of "gnomons", one achieves a square; however when starting with two points, which is even, and successively adding more even points in the form of "gnomons", one achieves a rectangle or "oblong" numbers), thus the numbers (units) and their evenness/oddness directly impact the form of the shape or body constructed</p>
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Pythagoras: Principal Substance/"Arche"/The "One"/First Principal (Part 3)

Argued that this concept is best explained by being numbers (units) since, if numbers (units) can be regarded spatially, that is 1 represents a point, 2 represents a line, 3 represents a surface, and 4 represents a solid; then all bodies in nature can be regarded as numbers: being made up of "real units", which are any combination of Points, Lines, and Surfaces; and thus such units, when taken together, make up some number

<p>Argued that this concept is best explained by being numbers (units) since, if numbers (units) can be regarded spatially, that is 1 represents a point, 2 represents a line, 3 represents a surface, and 4 represents a solid; then all bodies in nature can be regarded as numbers: being made up of "real units", which are any combination of Points, Lines, and Surfaces; and thus such units, when taken together, make up some number</p>
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Pythagoras: Principal Substance/"Arche"/The "One"/First Principal (Part 4)

Argued that this concept is best explained by being numbers (units) since numbers (units) of "mathematical conceptions" can be translated to the "order of material reality" because if numbers (units) can be regarded spatially, then every Line is an expression of the number 2 resulting from a combination (juxtaposition) of Points

<p>Argued that this concept is best explained by being numbers (units) since numbers (units) of "mathematical conceptions" can be translated to the "order of material reality" because if numbers (units) can be regarded spatially, then every Line is an expression of the number 2 resulting from a combination (juxtaposition) of Points</p>
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Pythagoras: Principal Substance/"Arche"/The "One"/First Principal (Part 5)

Argued that this concept is best explained by being numbers (units) since numbers (units) of "mathematical conceptions" can be translated to the "order of material reality" because if numbers (units) can be regarded spatially, then every Surface is an expression of the number 3 resulting from a combination (juxtaposition) of Lines (and Points)

<p>Argued that this concept is best explained by being numbers (units) since numbers (units) of "mathematical conceptions" can be translated to the "order of material reality" because if numbers (units) can be regarded spatially, then every Surface is an expression of the number 3 resulting from a combination (juxtaposition) of Lines (and Points)</p>
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Pythagoras: Principal Substance/"Arche"/The "One"/First Principal (Part 6)

Argued that this concept is best explained by being numbers (units) since numbers (units) of "mathematical conceptions" can be translated to the "order of material reality" because if numbers (units) can be regarded spatially, then every Solid or "material body" is an expression of the number 4 resulting from a combination of Surfaces (and Lines and Points, of which on their own (can) represent expressions of numbers)

<p>Argued that this concept is best explained by being numbers (units) since numbers (units) of "mathematical conceptions" can be translated to the "order of material reality" because if numbers (units) can be regarded spatially, then every Solid or "material body" is an expression of the number 4 resulting from a combination of Surfaces (and Lines and Points, of which on their own (can) represent expressions of numbers)</p>
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Pythagoras: Principal Substance/"Arche"/The "One"/First Principal (Part 7)

Argued that this concept is best explained by being numbers (units) since, if objects can be perceived as "sums of material quantitative points", then numbers (units) can be perceived "geometrically as sums of points" in the same way, thus objects can be "identified" with numbers (units)

<p>Argued that this concept is best explained by being numbers (units) since, if objects can be perceived as "sums of material quantitative points", then numbers (units) can be perceived "geometrically as sums of points" in the same way, thus objects can be "identified" with numbers (units)</p>
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Pythagoras: Principal Substance/"Arche"/The "One"/First Principal (Part 8)

Argued that this concept is best explained by being numbers (units) and that numbers (units) are the basis of nature, in other words the physical world works upon numerical and/or mathematical principles which he (and/or his cult) backed up by geometrical and acoustical evidence despite the massive numerology and mysticism of the cult he led

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Pythagoras: Transmigration of the Soul (Fact 1)

Believed the idea that the namesake object was fundamentally different from that of the body and that it reincarnates itself again and again after death into the bodies of humans, plants, or animals until the namesake object reaches a moral level or becomes moral

<p>Believed the idea that the namesake object was fundamentally different from that of the body and that it reincarnates itself again and again after death into the bodies of humans, plants, or animals until the namesake object reaches a moral level or becomes moral</p>
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Pythagoras: Transmigration of the Soul (Fact 2)

Believed this based on a legend that tells of him hearing a dog barking that was being beaten by a man and having gone over to the man and telling him that the dog was a deceased friend of his for he could hear the voice of his friend in the way the dog barked

<p>Believed this based on a legend that tells of him hearing a dog barking that was being beaten by a man and having gone over to the man and telling him that the dog was a deceased friend of his for he could hear the voice of his friend in the way the dog barked</p>
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Pythagoras: Transmigration of the Soul (Fact 3)

Although he was the first to have made it a famous idea or popular, he was not the first to believe in it since it is an idea that goes back to his studies in Ancient Egypt and an idea that goes back as far as Ancient Egypt but also goes back in recent years having been taught to him by one of his teachers, Pherecydes of Syros

<p>Although he was the first to have made it a famous idea or popular, he was not the first to believe in it since it is an idea that goes back to his studies in Ancient Egypt and an idea that goes back as far as Ancient Egypt but also goes back in recent years having been taught to him by one of his teachers, Pherecydes of Syros</p>
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Pythagoras: Transmigration of the Soul (Fact 4)

Believed that the goal of life was to complete this process by escaping it altogether, thus by becoming a moral person

<p>Believed that the goal of life was to complete this process by escaping it altogether, thus by becoming a moral person</p>
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Pythagoras: Transmigration of the Soul (Fact 5)

Believed that the full cycle of the namesake process could/would take up to 3,000 years

<p>Believed that the full cycle of the namesake process could/would take up to 3,000 years</p>
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Pythagoras: Ten Opposites (Fact 1)

Believed that understanding the distinctions between "limited" and "unlimited", "odd" and "even", "one" and "plurality", "right" and "left", "male" and "female", "rest" and "motion", "straight" and "bent", "light" and "dark", "good" and "evil", and "square" and "oblong" are fundamental to understanding reality

<p>Believed that understanding the distinctions between "limited" and "unlimited", "odd" and "even", "one" and "plurality", "right" and "left", "male" and "female", "rest" and "motion", "straight" and "bent", "light" and "dark", "good" and "evil", and "square" and "oblong" are fundamental to understanding reality</p>
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Pythagoras: Ten Opposites (Fact 2)

Believed that understanding the distinctions he outlines and understanding that all of the opposites of one side are all interconnected and related to each other as are all of their opposites on the other side are all interconnected and related to each other: "odd" is related to "male" and "straight", "even" is related to "female" and "bent", and that understanding this is fundamental to understanding reality

<p>Believed that understanding the distinctions he outlines and understanding that all of the opposites of one side are all interconnected and related to each other as are all of their opposites on the other side are all interconnected and related to each other: "odd" is related to "male" and "straight", "even" is related to "female" and "bent", and that understanding this is fundamental to understanding reality</p>
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Pythagoras: Ten Opposites (Fact 3)

Believed that creation came about when God put a "limit" on the "unlimited" and that understanding the distinction between "limited" and "unlimited" were fundamental to understanding reality

<p>Believed that creation came about when God put a "limit" on the "unlimited" and that understanding the distinction between "limited" and "unlimited" were fundamental to understanding reality</p>
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Pythagoras: Ten Opposites (Fact 4)

Believed that "odd" was associated with "limited" and "even" was associated with "unlimited" since odd numbers of "gnomons" constructed a fixed square of a shape, representing the "limited" and even numbers of "gnomons" constructed a constantly changing rectangular shape, representing the "unlimited"

<p>Believed that "odd" was associated with "limited" and "even" was associated with "unlimited" since odd numbers of "gnomons" constructed a fixed square of a shape, representing the "limited" and even numbers of "gnomons" constructed a constantly changing rectangular shape, representing the "unlimited"</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 1)

He believed that everything is constantly changing and that although our senses may deceive us, every object transforms itself into a new object in every instance, everything is in the namesake state(s)

<p>He believed that everything is constantly changing and that although our senses may deceive us, every object transforms itself into a new object in every instance, everything is in the namesake state(s)</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 2)

Argued that this concept can be explained by his philosophy of the Harmony/Unity of Opposites in the sense that if every object is made up of opposites or opposing forces, and those opposing forces are always in tension with each other, then those opposites are always changing, and thus if those opposites are changing, and those opposites make up an object or concept, then the object or concept itself is also changing, therefore every object is always changing from one instant to the next

<p>Argued that this concept can be explained by his philosophy of the Harmony/Unity of Opposites in the sense that if every object is made up of opposites or opposing forces, and those opposing forces are always in tension with each other, then those opposites are always changing, and thus if those opposites are changing, and those opposites make up an object or concept, then the object or concept itself is also changing, therefore every object is always changing from one instant to the next</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 3)

Argued that this concept can be explained by his philosophy of the Harmony/Unity of Opposites, in other words if there is a change in the forces within an object, then there is a change to the object itself, that is a constant push and shove of forces which change over time is what changes the object or concept altogether

<p>Argued that this concept can be explained by his philosophy of the Harmony/Unity of Opposites, in other words if there is a change in the forces within an object, then there is a change to the object itself, that is a constant push and shove of forces which change over time is what changes the object or concept altogether</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 4)

Argued that this concept is explained by the fact that the way up is also the way down and vice versa in the same way that "left" is also the "right" to someone already on the "left" from the position being considered, so the concept of the directions up and down and left and right is constantly changing since different words are being used to describe the same space and thus forms are constantly changing

<p>Argued that this concept is explained by the fact that the way up is also the way down and vice versa in the same way that "left" is also the "right" to someone already on the "left" from the position being considered, so the concept of the directions up and down and left and right is constantly changing since different words are being used to describe the same space and thus forms are constantly changing</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 5)

Argued that this concept is explained by the fact that every road carries travelers out of a city but the same road brings the same and/or new travelers back in, and since the function of the road changes depending on who is traveling, it constantly changes and thus functions are constantly changing

<p>Argued that this concept is explained by the fact that every road carries travelers out of a city but the same road brings the same and/or new travelers back in, and since the function of the road changes depending on who is traveling, it constantly changes and thus functions are constantly changing</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 6)

Argued that this concept is explained by the fact that every river changes over time since the water within it changes over time, once famously stating that, "one cannot step into the same river twice, for it's not the same river..." meaning that the second time one steps into a river, the river is not the same river as before: the geographical location may be the same, but where the water is at is different since the water is constantly moving thus changing the river as a whole, and thus objects are constantly changing

<p>Argued that this concept is explained by the fact that every river changes over time since the water within it changes over time, once famously stating that, "one cannot step into the same river twice, for it's not the same river..." meaning that the second time one steps into a river, the river is not the same river as before: the geographical location may be the same, but where the water is at is different since the water is constantly moving thus changing the river as a whole, and thus objects are constantly changing</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 7)

Argued that this concept is explained by the fact that, paradoxically to his famous statement, every river in fact stays the same over time since the identity of the river depends on change, in other words a river's identity is that of a body of flowing water, otherwise it would just be a long lake, therefore the river in fact stays the same precisely because its identity is created through the namesake and because the identity and existence of the river depends on change, depends on the constant flowing of water in the first place

<p>Argued that this concept is explained by the fact that, paradoxically to his famous statement, every river in fact stays the same over time since the identity of the river depends on change, in other words a river's identity is that of a body of flowing water, otherwise it would just be a long lake, therefore the river in fact stays the same precisely because its identity is created through the namesake and because the identity and existence of the river depends on change, depends on the constant flowing of water in the first place</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 8)

Argued that this concept is explained by the fact that every river changes over time since the water within it changes over time, once famously stating that, "one cannot step into the same river twice, for it's not the same river, and he's not the same man" meaning that the same characteristic of identity to objects such as rivers could be applied to humans, since there are changes happening in our mind and body every second that change us as a whole as a person: we are not the same person today that we were yesterday, we are not the same person now than we were a moment ago, and thus people are constantly changing

<p>Argued that this concept is explained by the fact that every river changes over time since the water within it changes over time, once famously stating that, "one cannot step into the same river twice, for it's not the same river, and he's not the same man" meaning that the same characteristic of identity to objects such as rivers could be applied to humans, since there are changes happening in our mind and body every second that change us as a whole as a person: we are not the same person today that we were yesterday, we are not the same person now than we were a moment ago, and thus people are constantly changing</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 9)

Argued that this concept is explained by the fact that, paradoxically to his famous statement, every river in fact stays the same over time since the identity of the river depends on change and in the same way, our identity as humans depends on our growing and developing throughout our lives from young to old and that we are in fact staying the same over time since the identity of the human depends on change (this is likely the legal justification as to why we can prosecute someone in the present for something they did in the past)

<p>Argued that this concept is explained by the fact that, paradoxically to his famous statement, every river in fact stays the same over time since the identity of the river depends on change and in the same way, our identity as humans depends on our growing and developing throughout our lives from young to old and that we are in fact staying the same over time since the identity of the human depends on change (this is likely the legal justification as to why we can prosecute someone in the present for something they did in the past)</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 10)

Argued that this concept is explained by the fact that the world is constantly changing but doing so on the basis of a cyclical transformation in which "fire changes to water which changes to earth" (the "Downward Path") and "earth changes to water which changes to fire" (the "Upward Path") and that change consists of these two path types and that the cosmos comes into being because of this

<p>Argued that this concept is explained by the fact that the world is constantly changing but doing so on the basis of a cyclical transformation in which "fire changes to water which changes to earth" (the "Downward Path") and "earth changes to water which changes to fire" (the "Upward Path") and that change consists of these two path types and that the cosmos comes into being because of this</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 12)

Concluded that if everything is constantly changing then knowledge is impossible since knowledge depends on permanence and stability and thus one can only have knowledge of something at one instant but that previously rendered knowledge is lost since the very next instance/second the object changes again

<p>Concluded that if everything is constantly changing then knowledge is impossible since knowledge depends on permanence and stability and thus one can only have knowledge of something at one instant but that previously rendered knowledge is lost since the very next instance/second the object changes again</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 11)

Argued that this concept is explained by the fact that "fire" is constantly changing otherwise it wouldn't be fire it would be something else, and since "fire" is the representation of his "Logos" and he thought that the "Logos" was the underlying order of everything, then it can be said that his philosophy applies in the sense that the universe is constantly changing

<p>Argued that this concept is explained by the fact that "fire" is constantly changing otherwise it wouldn't be fire it would be something else, and since "fire" is the representation of his "Logos" and he thought that the "Logos" was the underlying order of everything, then it can be said that his philosophy applies in the sense that the universe is constantly changing</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 13)

Concluded that the only thing that isn't changing in a world/universe where everything is constantly changing was the possibility for everything to change, that is change itself (as well as "becoming")

<p>Concluded that the only thing that isn't changing in a world/universe where everything is constantly changing was the possibility for everything to change, that is change itself (as well as "becoming")</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 14)

Put forth a primitive "Law of Conservation of Matter/Energy" as a result by stating that "if fire takes from things, transforming into itself by kindling, it also gives as much as it takes" in which he concluded that while the substance of each kind of matter is always changing, the quantity of that of matter remains the same because of the fact that if everything is changing except change itself, then the amount of everything must not be changing and "everything" is in fact the same amount of stuff, its just that the substance of stuff is changing rather than the actual amount of stuff to begin with

<p>Put forth a primitive "Law of Conservation of Matter/Energy" as a result by stating that "if fire takes from things, transforming into itself by kindling, it also gives as much as it takes" in which he concluded that while the substance of each kind of matter is always changing, the quantity of that of matter remains the same because of the fact that if everything is changing except change itself, then the amount of everything must not be changing and "everything" is in fact the same amount of stuff, its just that the substance of stuff is changing rather than the actual amount of stuff to begin with</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 15)

He believed that without change, the world would cease to exist since everything that exists is dependent on change in order to exist; similarly without war, the world would cease to exist since everything that constantly changes does so because of warring forces within it; similarly without conflict, the world would cease to exist since everything that constantly changes does so because, as he said, "strife is justice" and "war is common to all"

<p>He believed that without change, the world would cease to exist since everything that exists is dependent on change in order to exist; similarly without war, the world would cease to exist since everything that constantly changes does so because of warring forces within it; similarly without conflict, the world would cease to exist since everything that constantly changes does so because, as he said, "strife is justice" and "war is common to all"</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 16)

Recognized that while parts of the world at any given time are being consumed by fire, the world as a whole still remains: it could be interpreted that he meant cyclical transformations are the basis of the world rather than just "fire" itself, that the basis of change comes from the differing "Upward" and "Downward" Paths of things

<p>Recognized that while parts of the world at any given time are being consumed by fire, the world as a whole still remains: it could be interpreted that he meant cyclical transformations are the basis of the world rather than just "fire" itself, that the basis of change comes from the differing "Upward" and "Downward" Paths of things</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 17)

He influenced modern nihilism in the sense that this belief can apply to the values, beliefs, and achievements we hold as individuals or as humans and that those values and beliefs are constantly changing themselves from one instant to the next, so it becomes more and more difficult to prescribe meaning to that which we cannot even pinpoint since it is constantly changing

<p>He influenced modern nihilism in the sense that this belief can apply to the values, beliefs, and achievements we hold as individuals or as humans and that those values and beliefs are constantly changing themselves from one instant to the next, so it becomes more and more difficult to prescribe meaning to that which we cannot even pinpoint since it is constantly changing</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 18)

The popular phrase "Panta Rhei", which means, "everything flows" is often attributed to the namesake philosopher since he used it to describe the namesake doctrine and since he compares the universe to a river in which "everything flows"

<p>The popular phrase "Panta Rhei", which means, "everything flows" is often attributed to the namesake philosopher since he used it to describe the namesake doctrine and since he compares the universe to a river in which "everything flows"</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 19)

Philosophy which raises many questions about the identity of things and perhaps a contradiction since some things have identities created through flux, in other words some things are identified by the fact that they constantly change and thus actually remain the same over time rather than change over time, since their sameness is identified by their constantly being changed

<p>Philosophy which raises many questions about the identity of things and perhaps a contradiction since some things have identities created through flux, in other words some things are identified by the fact that they constantly change and thus actually remain the same over time rather than change over time, since their sameness is identified by their constantly being changed</p>
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Heraclitus of Ephesus: Becoming/Doctrine of Flux (Fact 20)

Philosophy which raises many questions about the identity of things, particularly trying to understand: at what point does something change to such a degree that it isn't what it once was anymore, even if its identity is dependent on change; at what point does flux in fact destroy identity rather than create identity

<p>Philosophy which raises many questions about the identity of things, particularly trying to understand: at what point does something change to such a degree that it isn't what it once was anymore, even if its identity is dependent on change; at what point does flux in fact destroy identity rather than create identity</p>
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Heraclitus of Ephesus: Harmony/Unity of Opposites (Fact 1)

Argued that this concept is explained by the fact that opposing things can undergo the namesake action in order that there is an equal and opposite reaction to every change (a primitive Newton's Third Law)

<p>Argued that this concept is explained by the fact that opposing things can undergo the namesake action in order that there is an equal and opposite reaction to every change (a primitive Newton's Third Law)</p>
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Heraclitus of Ephesus: Harmony/Unity of Opposites (Fact 3)

Argued that this concept is explained by the fact that despite appearing at rest, the string of a bow pulls in one direction and the wooden handle pulls in another direction and these forces become sensibly apparent if the string weakens at any point and snaps from the handle and therefore whether at sensible rest or in sensible motion, there is the string's force always being in tension with the handle's force, therefore the interaction (tension) of two opposing things (force/direction of string and handle) make up an object or concept (bow) and thus can undergo the namesake action and that the object or concept (bow) cannot exist without the opposing forces that make it up (the force/direction of string and handle)

<p>Argued that this concept is explained by the fact that despite appearing at rest, the string of a bow pulls in one direction and the wooden handle pulls in another direction and these forces become sensibly apparent if the string weakens at any point and snaps from the handle and therefore whether at sensible rest or in sensible motion, there is the string's force always being in tension with the handle's force, therefore the interaction (tension) of two opposing things (force/direction of string and handle) make up an object or concept (bow) and thus can undergo the namesake action and that the object or concept (bow) cannot exist without the opposing forces that make it up (the force/direction of string and handle)</p>
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Heraclitus of Ephesus: Harmony/Unity of Opposites (Fact 2)

Argued that this concept is explained by the fact that everything that comes into existence does so only because of the destruction of something else (i.e. a fire continues to live due to the continuous destruction of wood and Oxygen), thus the interaction of two opposing things (life and death) makes up an object or concept (existence) and thus can undergo the namesake action and that the object or concept (existence) cannot exist without the opposing forces that make it up (life and death)

<p>Argued that this concept is explained by the fact that everything that comes into existence does so only because of the destruction of something else (i.e. a fire continues to live due to the continuous destruction of wood and Oxygen), thus the interaction of two opposing things (life and death) makes up an object or concept (existence) and thus can undergo the namesake action and that the object or concept (existence) cannot exist without the opposing forces that make it up (life and death)</p>
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Heraclitus of Ephesus: Harmony/Unity of Opposites (Fact 4)

Argued that this concept is explained by the fact that given that there is an inherent motion or change in a bow (or lyre) whether at sensible rest or sensible motion, there is "life" in a bow (which is also based on the Greek word used for "bow) but at the same time a "bow" gives "death" since it is used to kill, therefore the interaction of two opposing things (life and death) make up an object or concept (bow/lyre) and thus can undergo the namesake action and that the object or concept (bow/lyre) cannot exist without the opposing forces that make it up (life and death)

<p>Argued that this concept is explained by the fact that given that there is an inherent motion or change in a bow (or lyre) whether at sensible rest or sensible motion, there is "life" in a bow (which is also based on the Greek word used for "bow) but at the same time a "bow" gives "death" since it is used to kill, therefore the interaction of two opposing things (life and death) make up an object or concept (bow/lyre) and thus can undergo the namesake action and that the object or concept (bow/lyre) cannot exist without the opposing forces that make it up (life and death)</p>
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Heraclitus of Ephesus: Harmony/Unity of Opposites (Fact 6)

Argued that this concept is explained by the fact that the way up is also the way down and vice versa since different words are used to describe the same space in the same way that left is also right and vice versa, thus the interaction of two opposing things (up and down/left and right) makes up an object or concept (direction) and thus can undergo the namesake action and that the object or concept (direction) cannot exist without the opposing forces that make it up (up and down/left and right)

<p>Argued that this concept is explained by the fact that the way up is also the way down and vice versa since different words are used to describe the same space in the same way that left is also right and vice versa, thus the interaction of two opposing things (up and down/left and right) makes up an object or concept (direction) and thus can undergo the namesake action and that the object or concept (direction) cannot exist without the opposing forces that make it up (up and down/left and right)</p>
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Heraclitus of Ephesus: Harmony/Unity of Opposites (Fact 5)

Argued that this concept is explained by the fact that

opposing things can undergo the namesake action not just through form (in the case of the bow/lyre) but through function, for example: a road carries travelers out of a city but the same road brings the same and/or new travelers back in, thus the interaction of two opposing functions (bringing in and bringing out) makes up an object or concept (road) and thus can undergo the namesake action and that the object or concept (road) cannot exist without the opposing forces that make it up (bringing in and bringing out)

<p>Argued that this concept is explained by the fact that</p><p>opposing things can undergo the namesake action not just through form (in the case of the bow/lyre) but through function, for example: a road carries travelers out of a city but the same road brings the same and/or new travelers back in, thus the interaction of two opposing functions (bringing in and bringing out) makes up an object or concept (road) and thus can undergo the namesake action and that the object or concept (road) cannot exist without the opposing forces that make it up (bringing in and bringing out)</p>
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Heraclitus of Ephesus: Harmony/Unity of Opposites (Fact 7)

Argued that this concept is explained by the fact that

war was "good", rather than "evil", and that "strife is justice", and that "any apparent harmony conceals an underlying strife" (he was unlike his contemporaries who believed war and/or strife was "evil")

<p>Argued that this concept is explained by the fact that</p><p>war was "good", rather than "evil", and that "strife is justice", and that "any apparent harmony conceals an underlying strife" (he was unlike his contemporaries who believed war and/or strife was "evil")</p>
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Heraclitus of Ephesus: Harmony/Unity of Opposites (Fact 8)

Argued that his "Doctrine of Flux" is in fact an example of this concept rather than this concept be an example of his "Doctrine of Flux" and that it is in fact the namesake concept which can be used to explain his "Doctrine of Flux", and that there are other ways he explains the world through this namesake concept

<p>Argued that his "Doctrine of Flux" is in fact an example of this concept rather than this concept be an example of his "Doctrine of Flux" and that it is in fact the namesake concept which can be used to explain his "Doctrine of Flux", and that there are other ways he explains the world through this namesake concept</p>
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Heraclitus of Ephesus: Harmony/Unity of Opposites (Fact 9)

Argued that this concept is explained not just through change; but through other concepts as well such as Relativism, the idea that from two different points of view, the same object has opposing features at the same time; for example, the sea is both pure and polluted at the same time since it is poisonous for humans but healthy for fish

<p>Argued that this concept is explained not just through change; but through other concepts as well such as Relativism, the idea that from two different points of view, the same object has opposing features at the same time; for example, the sea is both pure and polluted at the same time since it is poisonous for humans but healthy for fish</p>
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Heraclitus of Ephesus: Harmony/Unity of Opposites (Fact 10)

Argued most importantly that this concept explains identity, that through this namesake concept, identity exists since identity depends on the namesake action occurring, explains that the nature of all things is dependent on this concept in the sense that all things contain within them opposing things be they at the same time (Relativism) or at different times (one can't step into the same river twice because at different times the river is in fact different altogether)

<p>Argued most importantly that this concept explains identity, that through this namesake concept, identity exists since identity depends on the namesake action occurring, explains that the nature of all things is dependent on this concept in the sense that all things contain within them opposing things be they at the same time (Relativism) or at different times (one can't step into the same river twice because at different times the river is in fact different altogether)</p>
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Heraclitus of Ephesus: Harmony/Unity of Opposites (Fact 11)

Argued that all these things that oppose each other can be seen from different perspectives, such as that of a human, an animal, or God, and that, in the divine perspective, there is in fact a resolution to all of these oppositions; in the human perspective, there is no resolution; and that is what separates humans from God, is what makes God be the resolver of all paradoxes and contradictions

<p>Argued that all these things that oppose each other can be seen from different perspectives, such as that of a human, an animal, or God, and that, in the divine perspective, there is in fact a resolution to all of these oppositions; in the human perspective, there is no resolution; and that is what separates humans from God, is what makes God be the resolver of all paradoxes and contradictions</p>
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Heraclitus of Ephesus: Harmony/Unity of Opposites (Fact 12)

Argued that all these things that oppose each other can be seen from different perspectives as humans but that God sees them all, "To God all things are fair and good and right, but men hold some things wrong and some right", from which, along with the namesake philosopher's ideas of "The One" and "Logos" being "Fire", develops his pantheist views

<p>Argued that all these things that oppose each other can be seen from different perspectives as humans but that God sees them all, "To God all things are fair and good and right, but men hold some things wrong and some right", from which, along with the namesake philosopher's ideas of "The One" and "Logos" being "Fire", develops his pantheist views</p>
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Heraclitus of Ephesus: Harmony/Unity of Opposites (Fact 13)

Argued that this could best be explained by fire, which is the symbol for his "Logos", since the very existence of fire depends on the strife and/or tension of forces within it: fire depends on other objects like wood and paper to continue burning and thus changes those things into itself and without these things it would die down and cease to exist, it needs other objects to keep going despite the fact that those objects turn into the object that originally needed them and thus those other objects cease to exist (life comes from death and vice versa), revealing an underlying contradiction reconciled by the acceptance of the namesake concept

<p>Argued that this could best be explained by fire, which is the symbol for his "Logos", since the very existence of fire depends on the strife and/or tension of forces within it: fire depends on other objects like wood and paper to continue burning and thus changes those things into itself and without these things it would die down and cease to exist, it needs other objects to keep going despite the fact that those objects turn into the object that originally needed them and thus those other objects cease to exist (life comes from death and vice versa), revealing an underlying contradiction reconciled by the acceptance of the namesake concept</p>
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Heraclitus of Ephesus: Harmony/Unity of Opposites (Fact 14)

Argued that this could best be explained by fire, which is the symbol for his "Logos", since the very existence of fire depends on the strife and/or tension of forces within it: because a continuous fire requires the continuous destruction of something else and thus a continuous tension of forces, than if the universe or "world" is in continuous tension, it can be said that, as the namesake philosopher did, that "the world (universe) is an ever-living fire"

<p>Argued that this could best be explained by fire, which is the symbol for his "Logos", since the very existence of fire depends on the strife and/or tension of forces within it: because a continuous fire requires the continuous destruction of something else and thus a continuous tension of forces, than if the universe or "world" is in continuous tension, it can be said that, as the namesake philosopher did, that "the world (universe) is an ever-living fire"</p>
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Cratylus: Doctrine of Flux (Fact 1)

Argued that the namesake concept, which raises questions and contradictions about identity; can be applied to mean that even if something's identity is dependent on change, the namesake concept actually destroys rather than creates identity so much so that he concluded one can't actually form identities in the first place, in other words, "one cannot step into the same river (even) once", that is, one cannot even name a river

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Cratylus: Doctrine of Flux (Fact 2)

Argued that the namesake concept, which raises questions and contradictions about identity; can be applied to mean that one cannot "name" anything since identities can never be fixed since everything abides according to the namesake, he thus thought words to be useless and at this realization, never spoke again

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Cratylus: Doctrine of Flux (Fact 3)

It could be argued that the namesake philosopher did not look into Heraclitus's "Harmony of Opposites" as much, whereas Heraclitus suggests that identity actually does exist in the form of a unification of opposites

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Heraclitus of Ephesus: Logos (Fact 1)

He believed it was the force responsible for the structuring and ordering of all of reality, it is the underlying order or reason of a constantly changing universe, it is the ordering or organizing principle of the universe, that this was God, from which he develops his Pantheism

<p>He believed it was the force responsible for the structuring and ordering of all of reality, it is the underlying order or reason of a constantly changing universe, it is the ordering or organizing principle of the universe, that this was God, from which he develops his Pantheism</p>
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Heraclitus of Ephesus: Logos (Fact 2)

He believed it was the force or rationalism responsible for the regulation of the tensions between all things (Harmony/Unity of Opposites) and regulation of the constant change of all things (Doctrine of Flux), that this was God, from which he develops his Pantheism

<p>He believed it was the force or rationalism responsible for the regulation of the tensions between all things (Harmony/Unity of Opposites) and regulation of the constant change of all things (Doctrine of Flux), that this was God, from which he develops his Pantheism</p>
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Heraclitus of Ephesus: Logos (Fact 3)

From the Greek it means "word" and is from where one gets the word "logic", so it can be formulated to mean the "word that is logical", the "word that is true", and he is saying that this truth can only be found on one's own

<p>From the Greek it means "word" and is from where one gets the word "logic", so it can be formulated to mean the "word that is logical", the "word that is true", and he is saying that this truth can only be found on one's own</p>
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Heraclitus of Ephesus: Logos (Fact 4)

He believed most men perceive the world through "their own private understanding", in other words through their illusory and private beliefs, desires, opinions, insecurities, etc. and construct their own version of reality, that most men are too stupid to understand or even grasp the truth that orders, sustains, and pervades all things, and that the masses are generally ignorant

<p>He believed most men perceive the world through "their own private understanding", in other words through their illusory and private beliefs, desires, opinions, insecurities, etc. and construct their own version of reality, that most men are too stupid to understand or even grasp the truth that orders, sustains, and pervades all things, and that the masses are generally ignorant</p>
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Heraclitus of Ephesus: Logos (Fact 5)

He believed every individual has to find the "truth" for himself and search for it on his own and ultimately must see the truth through his own eyes, as it won't be obtained through listening to the teachings of a philosopher or through academic study and learn from himself that which makes him arrive at the truth

<p>He believed every individual has to find the "truth" for himself and search for it on his own and ultimately must see the truth through his own eyes, as it won't be obtained through listening to the teachings of a philosopher or through academic study and learn from himself that which makes him arrive at the truth</p>
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Heraclitus of Ephesus: Logos (Fact 6)

He believed that seeing the truth isn't necessarily knowing the truth and there is a distinction to be made between one's "own private understanding" of the truth and the truth itself

<p>He believed that seeing the truth isn't necessarily knowing the truth and there is a distinction to be made between one's "own private understanding" of the truth and the truth itself</p>
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Heraclitus of Ephesus: Logos (Fact 7)

He believed that the "truth" that we have to know, that all can commonly see but may fail to understand, is the fact that change is the basis of all things, that change itself is what makes the world what it is, that the namesake is in fact, his "Doctrine of Flux"

<p>He believed that the "truth" that we have to know, that all can commonly see but may fail to understand, is the fact that change is the basis of all things, that change itself is what makes the world what it is, that the namesake is in fact, his "Doctrine of Flux"</p>
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Heraclitus of Ephesus: Logos (Fact 8)

Term that could also refer to human reason and/or the products of human reason since even though the namesake philosopher believed that only God had such an insight of the namesake concept, humans are not completely disconnected from it and are in fact connected by our reason or products of our reason such as language, books, science, etc. and thus there is in fact a connection between what humans reason and the principal order of the universe, but humans only see one perspective while God sees all perspectives

<p>Term that could also refer to human reason and/or the products of human reason since even though the namesake philosopher believed that only God had such an insight of the namesake concept, humans are not completely disconnected from it and are in fact connected by our reason or products of our reason such as language, books, science, etc. and thus there is in fact a connection between what humans reason and the principal order of the universe, but humans only see one perspective while God sees all perspectives</p>
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Heraclitus of Ephesus: Logos (Fact 9)

Belief that the concept within itself can be tried to be understood by humans if they realize the connection between human reason and its products and the underlying order and reason of the universe, therefore improving from their mortal limitations in a way where they become closer to God

<p>Belief that the concept within itself can be tried to be understood by humans if they realize the connection between human reason and its products and the underlying order and reason of the universe, therefore improving from their mortal limitations in a way where they become closer to God</p>
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Heraclitus of Ephesus: Logos (Fact 10)

Belief that ultimately influences the namesake philosopher's writing style since he is likely intentionally writing in paradoxical schemes in order to force us to use our own rationality, improve on our mortal limitations, help us cultivate our own reasoning so that we may become closer to God, closer to that which resolves all opposites, all paradoxes, all contradictions whatsoever

<p>Belief that ultimately influences the namesake philosopher's writing style since he is likely intentionally writing in paradoxical schemes in order to force us to use our own rationality, improve on our mortal limitations, help us cultivate our own reasoning so that we may become closer to God, closer to that which resolves all opposites, all paradoxes, all contradictions whatsoever</p>
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Heraclitus of Ephesus: Principal Substance/"Arche"/The "One"/First Principal (Fact 1)

Argued this concept could best be explained by fire since fire is constantly changing since fire destroys yet rekindles, is something from which things perish yet from which things emerge; and thus without fire destroying and rekindling things, the world would cease to exist

<p>Argued this concept could best be explained by fire since fire is constantly changing since fire destroys yet rekindles, is something from which things perish yet from which things emerge; and thus without fire destroying and rekindling things, the world would cease to exist</p>