The concept of eidos was developed by an ancient philosopher. What is eidos in philosophy? Eidos of Plato and Losev
Eidos - (image, appearance) of the concept idea. The doctrine of eidos is the doctrine of essence. For Plato, the world of ideas, eidos is the true being from which our world flows, as a reflection.
26. The essence of man According to Socrates (soul, mind)
a person is his soul, from the moment when it actually becomes such, i.e. specifically distinguishes it from any other creature. And by “soul” Socrates understands our mind, thinking activity and morally oriented behavior. The soul for Socrates is the “conscious self,” i.e. conscience and intellectual and moral personality.
If the essence of a person is his soul, then it is not so much his body that needs special care, but his soul, and the highest task of the educator is to teach people how to cultivate the soul. “That this is the command of God,” we read in the Apology, “I am convinced, and I could not render a greater service to my city than by accepting this duty entrusted to me by God. There is no other truth that I face, and in which you cannot help but believe, young men and old, that you should not care about your body, nor about wealth, nor about any other thing before about the soul, which should become the best and noblest; for virtue is not born from wealth, but from virtue - wealth and everything else that is good for people, both for each individual and for the state."
One of the fundamental justifications for this thesis of Socrates is as follows: the tool that is used is one thing, but the “subject” who uses the tool is quite another thing. A person uses his body as an instrument, which means: in him, subjectivity, which is a person, and instrumentality, a means, which is the body, are distinguishable. Therefore, to the question “What is a person?” the answer that “this is the body” is impossible; rather, it is “that which the body serves.” But what the body serves is the soul (understanding, intelligible), “psyche”. The conclusion is inevitable: “the soul guides in knowledge those who follow the call to know themselves.” This is Socrates’ critical reflection, from which all the consequences logically follow, as we will see.
27. The relationship between Eidos and material things According to Plato?
28. Dispute between Heraclitus and Cratylus
The dispute is that Heraclitus said: “you cannot enter the same river twice,” and Cratylus himself believed that this cannot be done once.
29. Aristotle is a materialist oridealist ? ( objective idealism )
Aristotle recognized the existence of a world of ideas, only, unlike Plato, he believed that ideas are located within the realities (things) themselves.
Despite a very thorough and completely materialistic criticism of Plato's idealism, Aristotle was not a consistent materialist. Although he did not double the world and attached great importance to matter, he considered God to be the source of movement. He viewed things (phenomena) as a unity of matter and form. Matter is the possibility of form, and all reality is the consistent transition of matter into form, form into matter. Things are as they should be, because this is the essence of existence. Aristotle's teaching was the result of the development of all ancient Greek philosophy (ancient Greek materialism). As you can see, from the very beginning of the development of philosophy, the question arises: why do things appear and disappear, some are replaced by others? Why “everything flows - everything changes”? The ancient Greeks could not give an answer to this question materialistically, otherwise than the atomists gave it. And the atomists were right: change is a property of matter. But such a general answer only raises another question. Why does matter change only in one way or another? Why can only a chicken emerge from an egg and not an elephant? The ancient Greeks could not answer this question from the standpoint of consistent materialism due to the underdevelopment of their production and the poverty of knowledge about natural and social processes. But the Greeks posed the question correctly. This is their greatness. The answer to it was the result of centuries of development of human knowledge. That is, after all, Aristotle is an idealist
EIDOS
EIDOS
(Greek eidos - type, image, sample) - a term of ancient philosophy that captures the method of organizing an object, as well as the categorical structure of medieval and modern philosophy, interpreting the original semantics of a given concept, respectively, in traditional and non-traditional contexts. In ancient Greek philosophy, the concept of E. was used to denote external structure: appearance as appearance ( Milesian school , Heraclitus, Empedocles, Anaxagoras, atomists). The correlation of element with the substrate arche acts as a fundamental semantic opposition to ancient philosophy, and the acquisition of element by a thing is actually thought of as its formation, which sets the close semantic connection of the concept of element with the concept of form (see Hylemorphism). The fundamental initial design of the structural units of the universe is fixed by Democritus by designating the atom with the term ‘E.’. The eidotic design of a thing is conceived in pre-Socratic natural philosophy as a result of the influence on the passive substantial principle of the active principle, embodying the pattern of the world and associated with mentality and goal-setting as carrying within itself the image (E.) of the future thing (logos, Nus, etc.). In ancient Greek philosophy, language and culture as a whole, in this regard, the concept of E. turns out to be virtually equivalent from the point of view of semantics to the concept of idea (Greek idea - appearance, image, appearance, kind, method). And if the phenomenon of the substrate is associated in ancient culture with the material (respectively, the maternal) principle, then the source of E. is associated with the paternal, male principle - see Idealism). If, within the framework of pre-Socratic philosophy, E. was understood as the external structure of an object, then in Plato the content of the concept ‘E.’ is significantly transformed: first of all, E. is understood not as an external, but as an internal form, i.e. immanent way of being of an object. In addition, E. acquires an ontologically independent status in Plato’s philosophy: the transcendental world of ideas or, synonymously, the world of E. as a set of absolute and perfect examples of possible things. The perfection of E. (= ideas) is denoted by Plato through the semantic figure of the immobility of its essence (oysia), initially equal to itself (compare with ‘Being’ among the Eleatics, whose self-sufficiency was recorded as immobility). E.'s way of being, however, is his incarnation and embodiment in multiple objects, structured in accordance with his gestalt (E. as a model) and therefore bearing in their structure and form (E. as a type) his image (E. as an image) . In this context, the interaction between an object and a subject in the process of cognition is interpreted by Plato as communication (koinonia) between the E. of the object and the soul of the subject, the result of which is the imprint of E. to the soul of a person, i.e. noema (noema) as a conscious E., - subjective E. of objective E. (Parmenides). In the philosophy of Aristotle, E. is thought of as immanent in the material substrate of the object and inseparable from the latter (in the 19th century, this emphasis of Aristotle’s attitude was called hylemorphism). Any transformation of an object is interpreted by Aristotle as a transition from the deprivation of one or another element (accidental non-existence) to its acquisition (accidental formation). In Aristotle's taxonomy (in the field of logic and biology), the term 'E.' is also used in the meaning of 'species' as a classification unit ('species' as a set of objects of a certain 'species' as a method of organization) - in relation to the 'genus' (genos) . In a similar meaning, the term ‘E.’ is also used in the tradition ancient history(Herodotus, Thucydides). Stoicism brings the concept of energy closer to the concept of logos, emphasizing in it the creative, organizing principle (“spermatic logos”). Within the framework of Neoplatonism, E. in the original Platonic sense is attributed to the One as his ‘thoughts’ (Albinus), Nous as the Demiurge (Plotinus), and numerous E. in the Aristotelian sense (as immanent gestalts of the object organization) - to products of emanation. The semantics of E. as the archetypal basis of things is updated in medieval philosophy: archetipium as a prototype of things in the thinking of God in orthodox scholasticism (see Anselm of Canterbury on the original pre-existence of things as archetypes in God's conversation with himself, similar to the pre-existence of a work of art in the mind of the master); John Duns Scotus about haecceitos (thisness) as a prior thing of her selfhood, actualized in the free creative will of God) and in unorthodox directions of scholastic thought: the concept of species (the image is the Latin equivalent of E.) in late Scotism; presumption of visiones (mental images in Nicholas of Cusa), etc. In late classical and non-classical philosophy, the concept of E. finds a second wind: speculative forms of unfolding the content of the Absolute Idea before its objectification in the otherness of nature in Hegel; Schopenhauer's teaching about the 'world of rational ideas'; Husserl's eidology, where species is conceived as an intellectual, but at the same time concretely given abstraction as a subject of ‘intellectual intuition’; the concept of 'ideas' of E.I. Gaiser in neo-Thomism, etc. In modern psychology, the term 'eidetism' denotes the characteristic of the phenomenon of memory associated with the extremely vivid clarity of the recorded object, within the framework of which the representation is practically not inferior to direct perception according to the criteria of meaningful detail and emotional sensory saturation. In modern postmodern philosophy with its paradigmatic attitudes of “post-metaphysical thinking” and “postmodern sensitivity” (see. POST-METAPHYSICAL THINKING, POSTMODERNIST SENSITIVITY, POSTMODERNISM) the concept of E. is among those that are obviously associated with the tradition of metaphysics and logocentrism (see. METAPHYSICS, LOGOCENTRISM) and are therefore subject to radical criticism. This criticism turns out to be especially devastating in the context of the postmodern concept of simulacrum (see. SIMULACR, SIMULATION) and the “metaphysics of absence” constituted by postmodernism: thus, Derrida directly connects the traditionalist presumption of the “presence of a thing” with the “view of it as an eidos.” (see also HYLEMORPHISM.)
History of Philosophy: Encyclopedia. - Minsk: Book House. A. A. Gritsanov, T. G. Rumyantseva, M. A. Mozheiko. 2002 .
Synonyms:See what "EIDOS" is in other dictionaries:
eidos- eidos, and... Russian spelling dictionary
- (from the Greek eidos image, appearance) term in other Greek. philosophy and phenomenology of E. Husserl. Initially E. appearance, image, later appearance as a unit of classification. Democritus has one of the designations for the atom. Plato has a synonym for the term “idea”... ... Philosophical Encyclopedia
Essence, appearance Dictionary of Russian synonyms. eidos noun, number of synonyms: 3 prototype (8) ... Synonym dictionary
eidos- EIDOS (Greek ei5oc, appearance, appearance) is an ancient Greek term. philosophy, meaning the semantic outlines of an object, type, species (in a taxonomic sense). The usual meaning of E. external appearance in the philosophical usage of the Pre-Socratics and Sophists takes on... ... Encyclopedia of Epistemology and Philosophy of Science
Eidos- (gr.eidos tүr, beyne, үлгі) objectінің ұйымдасу амалін belgіlejtіn antikalyk philosophical terminі, sol siyakty terminіnіn аlғашқы мaғынасын howіndіrуge bаylanysty оrtaғasyrlyk pen Kazakhstani philosophical categories. Platonda syrtky retinde emes,... ... Philosophy terminerdin sozdigi
- (Greek eidos view, image), a term of ancient Greek philosophy and literature, originally (like idea) meant visible, that which is visible, appearance (Homer), then concrete, visible essence (Parmenides), substantial idea (Plato), form … … Modern encyclopedia
- (Greek eidos type of image),..1) a term of ancient Greek philosophy and literature, originally (like idea) meant visible, that which is visible, appearance (Homer), then concrete appearance, visible essence (Parmenides), substantial idea (Plato) ... Big Encyclopedic Dictionary
- (Greek eidos view, image, sample) a term of ancient philosophy, fixing the method of organizing an object, as well as the categorical structure of medieval and modern philosophy, interpreting the original semantics of this concept, respectively, in ... ... The latest philosophical dictionary
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Essay
Plato's teaching about eidos as the limit of the formation of a thing
Introduction
The essence Plato's teachings about “eidos” comes down to the concept of the embodiment of a perfect idea in a form that can only endlessly strive for perfection, but cannot achieve it.
Emydos (ancient Greek e?dpt - appearance, appearance, image), a term of ancient philosophy and literature, originally meaning “visible”, “that which is visible”, but gradually acquired a deeper meaning - “the concrete appearance of the abstract”, “ material reality in thinking”; in a general sense, a way of organizing and/or being an object.
Every thought, every knowledge, every idea exists in a certain self-existent space and is comprehended by the mind, consciousness, by the same analogy by which the surrounding world is comprehended by the senses. Plato put forward the assumption of the existence of an eternal, original idea (idea of ideas), which is good in its most idealistic understanding. All possible ideas and all knowledge exist initially. The soul only “remembers” what was originally stored in it. All the knowledge that the soul carried within itself in the perfect world of ideas, when incarnated on earth, is lost or, more precisely, forgotten.
1. Plato's teaching on the “idea”
Spirkin A.G. describes Plato as a great thinker who permeates the entire world philosophical culture with his finest spiritual threads.
Plato says: “The world is not just a physical cosmos, and individual objects and phenomena: in it the general is combined with the individual, and the cosmic with the human.” Space is a kind of work of art. He is beautiful, he is the integrity of individuals. The cosmos lives, breathes, pulsates, filled with various potentialities, and it is controlled by forces that form general patterns. The cosmos is full of divine meaning, representing the unity of ideas, eternal, incorruptible and abiding in its radiant beauty. According to Plato, the world is dual in nature: it distinguishes between the visible world of changeable objects and the invisible world of ideas. The world of ideas represents true existence, and concrete, sensory things are something between being and non-being: they are only shadows of things, their weak copies.
Idea is a central category in Plato's philosophy. The idea of a thing is something ideal. So, for example, we drink water, but we cannot drink the idea of water or eat the idea of sky, paying in stores with the ideas of money: an idea is the meaning, the essence of a thing.
Plato's ideas summarize all cosmic life: they have regulatory energy and govern the Universe. They are characterized by regulatory and formative power; they are eternal patterns, paradigms (from the Greek jaradigma - sample), according to which the whole multitude of real things is organized from formless and fluid matter. Plato interpreted ideas as certain divine essences. They were thought of as target causes, charged with the energy of aspiration, and there were relations of coordination and subordination between them. The highest idea is the idea of absolute good - it is a kind of “Sun in the kingdom of ideas”, the world’s Reason, it deserves the name of Reason and Divinity. Plato proves the existence of God by the feeling of our affinity with his nature, which, as it were, “vibrates” in our souls. An essential component of Plato's worldview is belief in gods. Plato considered it the most important condition for the stability of the social world order. According to Plato, the spread of “ungodly views” has a detrimental effect on citizens, especially young people, is a source of unrest and arbitrariness, and leads to the violation of legal and moral norms.
Interpreting the idea of the soul, Plato says: the soul of a person before his birth resides in the realm of pure thought and beauty. Then she ends up on the sinful earth, where she temporarily resides in a human body, like a prisoner in a dungeon. Having been born, she already knows everything. what you need to know. She chooses her lot; she already seems destined for her own fate, destiny. Thus. The soul, according to Plato, is an immortal essence; there are three parts in it: rational, turned to ideas; ardent, affective-volitional; sensual, driven by passions, or lustful. The rational part of the soul is the basis of virtue and wisdom, the ardent part of courage; overcoming sensuality is the virtue of prudence. As for the Cosmos as a whole, the source of harmony is the world mind, a force capable of adequately thinking about itself, being at the same time an active principle, the helmsman of the soul, governing the body, which in itself is deprived of the ability to move. In the process of thinking, the soul is active, internally contradictory, dialogical and reflexive.
According to Plato, the highest good (the idea of good, and it is above all) resides outside the world. Consequently, the highest goal of morality is located in the supersensible world. After all, the soul received its beginning not in the earthly, but in high world. And clothed in earthly flesh, she acquires a multitude of all kinds of evils and suffering. According to Plato, the sensory world is imperfect - it is full of disorder. Man’s task is to rise above him and with all the strength of his soul strive to become like God, who does not come into contact with anything evil; is to free the soul from everything corporeal, concentrate it on itself, on the inner world of speculation and deal only with the true and eternal.
2 . Dialogue with HippiasAndAndthe idea of "beautiful"»
An extremely clear discussion of the issue of ideas is contained in the dialogue “Hippias the Greater” - the example may be quite hackneyed, but I have not found a better one. Socrates asks the sophist Hippias a question: is it not true that everything that is just is due to justice, everything that is good is due to the good, and everything that is beautiful is so due to the beautiful? .
The conversation between Socrates and Hippias begins with the question of the essence of beauty as “eidos”:
S: What is beautiful in your being?
G: This is a beautiful girl.
S: This is a special case. But there is something unconditionally beautiful, which gives individual things the property of being beautiful.
G goes through several more definitions (beautiful is useful, suitable, etc.).
S: No, but all these phenomena are determined by their true essence - “idea”.
Thus, beauty is considered here from the point of view of essence (oysia) or idea (eidos). The beautiful is the meaning (logos) of essence. All of Plato's main terms appear here for the first time.
From what has been said it follows: The beautiful is not a separate object, but it is the inclusion of the ideal “eidos” that makes it such.
In Plato’s aesthetics, beauty is understood as the absolute interpenetration of body, soul and mind, the fusion of idea and matter, rationality and pleasure, and the principle of this fusion is measure. In Plato, knowledge is not separated from love, and love is not separated from beauty (“Symposium”, “Phaedrus”). Everything beautiful, that is, is visible and audible, externally or bodily, it is animated by its inner life and contains one meaning or another. Such beauty turned out to be the ruler and, in general, the source of life for all living things in Plato.
The beauty of life and real existence for Plato is higher than the beauty of art. Being and life is an imitation of eternal ideas, and art is an imitation of being and life, i.e. imitation imitation. Therefore, Plato expelled Homer (although he placed him above all the poets of Greece) from his ideal state, since it is the creativity of life, and not of fiction, even beautiful ones. Plato expelled sad, softening or table music from his state, leaving only military or generally courageous and peacefully active music. Good manners and decency are a necessary condition for beauty.
If we limit ourselves to general characteristic, then it should be said that Plato has beauty infinity symbol. However, based on the summary given above, it must be said that Plato conceives of infinity in at least three aspects. The symbol, we say, is found in Plato eidos(visual semantic structure) either as the limit of the formation of a sensory-material thing, as the limit of the relationship with all other eidos that it reflects, or as the limit of the relationship with the unpreconditioned beginning, one of the endless radiations of which it is.
Finally, in order to distinguish Platonic idealism from other types of idealism and Platonic symbolism from other types of symbolism, it is necessary to introduce another term into Plato’s final formula of beauty, which we have already encountered, but which is absolutely impossible to do without here. Namely, the symbol that Plato conceives is in no case allegory, that is, an allegory in which signified And meaning in their being they are completely separate spheres and point to each other only in meaning, and even then under the condition of not complete, but only partial understanding of the meaning. When an eidos reflects other eidos in Plato, then this reflection is not just semantic, but existential, that is, by its very existence it contains all the eidos it reflects. In the same way, when eidos is the limit of the becoming of a thing, this means that in this case it is the limit not just mathematically, but by its very existence it generates from itself the entire becoming of a thing. The same must be said about unpremised being, from which all eidos existing in thought emanate not only in a semantic sense, but by which they are generated in the present and completely bexistential respect. And in general, when Plato thinks about the symbol of infinity, then this symbol, being a reflection of infinity, not in a figurative sense of the word, not allegorically, but by its very being, There is all infinity entirely, although expressed each time in an original and specific way. So as not to confuse it with an allegory, we called such a symbol absolute symbol. Without such a characteristic, Plato’s symbolism, and therefore all of his idealism, will lose everything that is real. historical meaning which he had at one time.
Thus, the shortest formula of Platonic aesthetics is: beauty is a mental-light, hierarchical and absolute symbol of the infinity of material-becoming, ideal-semantic and super-ideal, consisting in the contraction of all being and reality, everything ideal and material in one indivisible point, in one absolute and all-generating zero. This gives us the opportunity to clarify that too general idea of the image and prototypes in Plato, which appeared to us at the very beginning. And this formula gives us the opportunity to present in a more general form (namely with the help of the concept of infinity) the reasoning about the imitation of an ideal state by an eternal model.
3. Plato's dialectical method of knowledge
For Plato, the main science that defines all others is dialectics - the method of dividing the one into the many, reducing the many to the one and structurally representing the whole as a single multiplicity. Dialectics, entering the realm of confused things, dismembers them so that each thing receives its own meaning, its own idea. This meaning, or idea of a thing, is taken as the principle of the thing, as its “hypothesis”, the law (“nomos”), which in Plato leads from scattered sensuality to an ordered idea and back; This is exactly how Plato understands logos. Dialectics is therefore the establishment of mental foundations for things, a kind of objective a priori categories or forms of meaning. These logos - idea - hypothes - foundation are also interpreted as the limit (“goal”) of sensory formation. Such a universal goal is good in the Republic, Philebus, Gorgias, or beauty in the Symposium. This limit of the formation of a thing contains in a compressed form the entire formation of a thing and is, as it were, its plan, its structure. In this regard, dialectics in Plato is a doctrine of indivisible wholes; as such it is at once discursive and intuitive; making all kinds of logical divisions, she knows how to merge everything together. A dialectician, according to Plato, has a “total vision” of the sciences, “sees everything at once.”
Conclusion
From the above, we found out the essence of the most basic, fundamental concepts of Platonism: firstly, we revealed the concept of eidos, secondly, the relationship between the “finite” form on the one hand and the “infinite” idea on the other in the concept of “the limit of the formation of a thing”, thirdly , we examined the concept of beauty, fourthly, the concept of logos as the idea of all ideas and, finally, fifthly, we touched upon dialectical method knowledge, which was developed and used by Plato.
Based on the material studied, we can conclude that Plato’s philosophy is different high level idealism and a close connection with the mythological and religious knowledge of the world, which is confirmed, in particular, in the idea “ higher intelligence", "souls of all souls", "ideas of all ideas". Plato was also the first to use the concept of the demiurge - the creator of the universe.
Demiumrg(ancient Greek dmyphsgt - “master, artisan, creator” from ancient Greek d?mpt - “people” and?sgpn - “business, craft, trade”) - originally the name of the class of artisans in ancient Greek society. Subsequently, this word began to mean God the Creator, the creator of the world.
Striving to embody ideas that are closest in spirit to the above-mentioned essence, a person thereby realizes his improvement. By implementing step by step more and more perfect ideas close to the Demiurge, a person approaches him in his highest forms.
plato philosopher dialectical spiritual
List of referencesry
1) Spirkin A.G. Philosophy, Chapter 1. Ancient philosophy, § 12. Plato
2) Bogomolov A.S. Ancient philosophy. - M, 1985.
3) Losev A.F. History of ancient aesthetics. Sophists. Socrates. Plato. § 6. Absolute reality
4) Marx K. and Engels F., Soch., 2nd ed., vol. 23, p. 379
5) Marx K. and Engels F., Soch., 5th ed., vol. 18, p. 131
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EIDOS
(Greek , lat. forma, species, etymologically identical rus."view"), an ancient Greek term. philosophy. In dophilos. word usage (starting with Homer) and mostly among the Pre-Socratics (external)“view”, “image”, however already in 5 V. before n. e. (Herodotus 1.94 and Thucydides 2.50) attested to be close to "species" as a classification unit. In Democritus (B 167 = No. 288 Lu.)- one of the designations for “atom” [actually “ (geometric) form", "figure"]. In Plato (along with pre-philosophical meanings)- a synonym for the term “idea”, a transcendental intelligible form that exists separately from the individual things that are involved in it (??) , object of reliable scientific knowledge. Aristotle's polemic against the “separability” of eidos-ideas leads to a new meaning of “ (immanent) form”, inseparable from the material substrate (cm. Shape and , Hylemorphism); in logic and biology of Aristotle E. - “view” (species) as a classification unit subordinate to the “genus”. In middle platonism, a synthesis is carried out: platonic. eidos-ideas become “thoughts of God”, Aristotelian. eidos-forms - immanent intelligible entities of the 2nd order, reflection of ideas in matter (Albin). Plotinus preserves this by relating it to his hierarchy of hypostases: ideas are located in the mind (come on), immanent forms (which Plotinus, following the Stoics, also calls logoi) - in the soul (psyche).
In Husserl's phenomenology, E. is a pure essence, an object of intellectual intuition.
EIse G. P., The terminology of the ideas, "Harvard Studies in Classical Philology", 1936, v. 47, p. 17-55; Brommer R., et. Etude semantique et chronologique des oeuvres de Platon, Assen, 1940; With lasse n C. J., Sprachliche Deutung als Triebkraft platonischen und sokratischen Philosophierens, Munch., 1959; San do z C L, Les noms srera de la forme, , (about the terms i, ??); cm. Also lit. to Art. Form and matter.
Philosophical encyclopedic dictionary. - M.: Soviet Encyclopedia. Ch. editor: L. F. Ilyichev, P. N. Fedoseev, S. M. Kovalev, V. G. Panov. 1983 .
EIDOS
(from Greek eidos - image, appearance)
In Usserl's phenomenology, eidos are a pure essence, an object of intellectual intuition. Lit.: Losev A.F. Essays on ancient symbolism and mythology, vol. 1. M., 1930; ElaseG. F. The Terminology of the Ideas.- “Harvard Studies m Classical Philology”, 1936, v. 47, p. 17-55; Classen S. J. Sprachliche Deutung als Triebkraft platonischen und sokratischen Philosophierens. Münch., 1959; SandozC. I. Les noms grecs de la forme. Bern, 1972. A. V. Lebedev New Philosophical Encyclopedia: In 4 vols. M.: Thought.
Edited by V. S. Stepin.
2001
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See what "EIDOS" is in other dictionaries:
eidos- eidos, and... Russian spelling dictionary
Essence, appearance Dictionary of Russian synonyms. eidos noun, number of synonyms: 3 prototype (8) ... Synonym dictionary
eidos- EIDOS (Greek ei5oc, appearance, appearance) is an ancient Greek term. philosophy, meaning the semantic outlines of an object, type, species (in a taxonomic sense). The usual meaning of E. external appearance in the philosophical usage of the Pre-Socratics and Sophists takes on... ... Encyclopedia of Epistemology and Philosophy of Science
Eidos- (gr.eidos tүr, beyne, үлгі) objectінің ұйымдасу амалін belgіlejtіn antikalyk philosophical terminі, sol siyakty terminіnіn аlғашқы мaғынасын howіndіrуge bаylanysty оrtaғasyrlyk pen Kazakhstani philosophical categories. Platonda syrtky retinde emes,... ... Philosophy terminerdin sozdigi
- (Greek eidos view, image), a term of ancient Greek philosophy and literature, originally (like idea) meant visible, that which is visible, appearance (Homer), then concrete, visible essence (Parmenides), substantial idea (Plato), form … … Modern encyclopedia
The main part of Plato's philosophy, which gave the name to the whole direction of philosophy, is the doctrine of ideas (eidos), the existence of two worlds: the world of ideas (eidos) and the world of things, or forms. Ideas (eidos) are prototypes of things, their sources. Ideas (eidos) underlie the entire set of things formed from formless matter. Ideas are the source of everything, but matter itself cannot give rise to anything.
The world of ideas (eidos) exists outside of time and space. In this world there is a certain hierarchy, at the top of which stands the idea of the Good, from which all others flow. Good is identical to absolute Beauty, but at the same time it is the Beginning of all beginnings and the Creator of the Universe. In the myth of the cave, the Good is depicted as the Sun, ideas are symbolized by those creatures and objects that pass in front of the cave, and the cave itself is an image of the material world with its illusions.
The idea (eidos) of any thing or being is the deepest, most intimate and essential thing in it. For a person, the role of idea is performed by him immortal soul. Ideas (eidos) have the qualities of constancy, unity and purity, and things have the qualities of variability, multiplicity and distortion.
The human soul is represented by Plato in the form of a chariot with a rider and two horses, white and black. The driver symbolizes the rational principle in a person, and the horses: white - the noble, highest qualities of the soul, black - passions, desires and the instinctive principle. When a person is in another world, he (the charioteer) gets the opportunity to contemplate eternal truths together with the gods. When a person is born again into the material world, the knowledge of these truths remains in his soul as a memory. Therefore, according to Plato’s philosophy, the only way for a person to know is to remember, to find “glimmers” of ideas in the things of the sensory world. When a person manages to see traces of ideas - through beauty, love or just deeds - then, according to Plato, the wings of the soul, once lost by it, begin to grow again.
Hence the importance of Plato’s teaching about Beauty, about the need to look for it in nature, people, art or beautifully constructed laws, because when the soul gradually rises from the contemplation of physical beauty to the beauty of the sciences and arts, then to the beauty of morals and customs, it best way for the soul to climb the “golden ladder” to the world of ideas.
The second force, no less transformative of a person and capable of raising him to the world of the gods, is Love. In general, the philosopher himself resembles Eros: he also strives to achieve good, he is neither wise nor ignorant, but is an intermediary between one and the other, he does not possess beauty and good and that is why he strives for them.
Both philosophy and love make it possible to give birth to something beautiful: from the creation of beautiful things to beautiful laws and fair ideas.
Plato teaches that we can all come out of the “cave” into the light of ideas, since the ability to see the light of the spiritual Sun (that is, to contemplate truth and think) is in everyone, but, unfortunately, we are looking in the wrong direction.
In the Republic, Plato also gives us a teaching about the main parts of the human soul, each of which has its own virtues: the rational part of the soul has wisdom as a virtue, the concupiscible principle (the passionate principle of the soul) has moderation and temperance, and the fierce spirit (which can be ally of both the first and the second) - courage and the ability to obey reason. Taken together, these virtues constitute justice.
Plato draws parallels between parts of the soul and types of people in the state and calls justice in the state when each person is in his place and does what he is most capable of.
In the Republic, Plato devotes a special place to guards (warriors) and their education, which should combine two parts: musical and gymnastic. Gymnastic education allows one to subordinate passions to reason and develop the quality of will. And the musical allows you to soften the furious spirit and subordinate it to the laws of rhythm and harmony.