The opposites like cold-hot, cool-warm, and death-life always draw a lot of attention to Heraclitus's approach to cosmic change with the "Sun", being the guaranteeing force and overarching principle regulating universal order! Thank you!
Really good stuff Dr. Sadler. I'm seeing how Greek philosophy could be a precursor to Judeo-Christian thought. More than a yin yang harmony, more as a need for comparison. Apostle Paul's prompt for Believers to embrace the need to struggle for growth. The original Hebrew idea of sin as missing the mark as an archer would. Jumping forward to Hegel's blossom transforming.
12:00 We actually get "differ" from Latin "differe" (from dis- and ferre, lit. "to carry apart") rather than Greek δῐᾰφέρειν, but they're formed from the same cognate roots, so I guess a case could be made for some Hellenic influence on Latin.
Dr Gregory B. Sadler, does it mean that the constant change or flux that we witness in the world actually arises from the oppositions (or at least their appearances, as they are ultimately one?)
@@GregoryBSadler Thanks for reply, I've been through all of his fragments and haven't stumbled upon such reference either. Do you happen to have any recommendation among other (Greek or non-Greek) philosophers that may have discussed the (unity of) opposites?
Very interesting and I am very glad to see Heraclitus being covered! Your comments near the tail end of the video, on differentiating disease and health, bad and good, reminded me a lot of Freud’s definition of ‘happiness’. What do you think?
At least with the lyre or music it makes sense, if we consider harmony and disharmony as consonance and dissonance - both are utilised for an overarching goal, and the dissonance - which might be taken as a difference from harmony, or an effect where two sounds are clearly heard as different, and moreover in disagreement - is traditionally used to variate from and intensify the effect of consonance, and is used to create the effect of motion (where consonance is used to establish stability, thus used primarily for the structure upon which motion is formed). With the bow, I admit, I don't find a similarly proper analogy.
@@GregoryBSadler You are very probably right, but, these same principles are completely valid (though the effect is much more subtle, at least to a modern ear which anticipates chords, but nontheless very clear in simple settings like ancient music) also from a purely melodical standpoint. I should have said active (unstable) and passive (stable), instead of consonant and dissonant (which do imply simulateneous sounds, in contrast to active and passive, the latter are modern terms which however apply to almost any single melody roughly until very recent times). Virtually anyone, when hearing an ionian melody pausing on B, for example, will anticipate a continuation, otherwise the whole structure would be put in doubt, and you can say that the notes are then not in complete harmony or relation of cooperation, this B will then sound bold and spiteful, and there will be an element (C) that is required but lacking, like Heraclitus implies. The notions of apparent and non apparent harmony also might fit neatly into this view, but I don't want to be so lengthy and very speculative.
The opposites like cold-hot, cool-warm, and death-life always draw a lot of attention to Heraclitus's approach to cosmic change with the "Sun", being the guaranteeing force and overarching principle regulating universal order! Thank you!
You’re welcome
Really good stuff Dr. Sadler. I'm seeing how Greek philosophy could be a precursor to Judeo-Christian thought. More than a yin yang harmony, more as a need for comparison. Apostle Paul's prompt for Believers to embrace the need to struggle for growth. The original Hebrew idea of sin as missing the mark as an archer would. Jumping forward to Hegel's blossom transforming.
Glad you enjoyed it
This is a great content, especially to refresh my philosophical knowledge I acquired during my college seminary days. Salute to you, Sir Gregory!
Thanks!
"War is father of all" reminds me of Ernst Jünger
"Obviously, if we had more of Heraclitus' fragments..." :( He's so interesting!
Yes, it would be great. And you never know - we could find a copy someday
I saw Heraclitus in the title. I'm on the edge of my seat.
And not simply any Heraclitus, but Heraclitus of Ephesus!
12:00
We actually get "differ" from Latin "differe" (from dis- and ferre, lit. "to carry apart") rather than Greek δῐᾰφέρειν, but they're formed from the same cognate roots, so I guess a case could be made for some Hellenic influence on Latin.
Dr Gregory B. Sadler, does it mean that the constant change or flux that we witness in the world actually arises from the oppositions (or at least their appearances, as they are ultimately one?)
We don't have that much of Heraclitus text
@@GregoryBSadler Thanks for reply, I've been through all of his fragments and haven't stumbled upon such reference either. Do you happen to have any recommendation among other (Greek or non-Greek) philosophers that may have discussed the (unity of) opposites?
It's time to excavate some more fragments!
From where?
Very interesting and I am very glad to see Heraclitus being covered!
Your comments near the tail end of the video, on differentiating disease and health, bad and good, reminded me a lot of Freud’s definition of ‘happiness’.
What do you think?
I don't think its connected at all
Hi Dr Sadler,
Part of fragment 26th is “when awake touches that which sleeps”, what/who is “sleeps” referring to?
Thank you
Different editions number the fragments differently. Which edition/translation are you using?
@@GregoryBSadler edition 1991
That doesn’t really tell me much.
Keep in mind that you’re asking me to take time out of my day to address your question here
At least with the lyre or music it makes sense, if we consider harmony and disharmony as consonance and dissonance - both are utilised for an overarching goal, and the dissonance - which might be taken as a difference from harmony, or an effect where two sounds are clearly heard as different, and moreover in disagreement - is traditionally used to variate from and intensify the effect of consonance, and is used to create the effect of motion (where consonance is used to establish stability, thus used primarily for the structure upon which motion is formed). With the bow, I admit, I don't find a similarly proper analogy.
Greeks weren't playing chords back then, as far as we know
@@GregoryBSadler You are very probably right, but, these same principles are completely valid (though the effect is much more subtle, at least to a modern ear which anticipates chords, but nontheless very clear in simple settings like ancient music) also from a purely melodical standpoint. I should have said active (unstable) and passive (stable), instead of consonant and dissonant (which do imply simulateneous sounds, in contrast to active and passive, the latter are modern terms which however apply to almost any single melody roughly until very recent times). Virtually anyone, when hearing an ionian melody pausing on B, for example, will anticipate a continuation, otherwise the whole structure would be put in doubt, and you can say that the notes are then not in complete harmony or relation of cooperation, this B will then sound bold and spiteful, and there will be an element (C) that is required but lacking, like Heraclitus implies. The notions of apparent and non apparent harmony also might fit neatly into this view, but I don't want to be so lengthy and very speculative.
@@danielstrasser8082 Yes, we should stick closely with the text, and avoid being speculative with Heraclitus
Hey is the book he is holding the one in the description?
Yep. That's why I put it there.
Do you think Heraclitus' reflections on war relate in some way to the loss of Ionia to the Persians?
I don't see any reason they would
🙂👍👍
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