- Gebundene Ausgabe
- Verlag: UNIVERSITY OF CALIFORNIA PRESS (1951)
- ISBN-10: 0585160252
- ISBN-13: 978-0585160252
- Größe und/oder Gewicht: 20,1 x 13,5 x 2,3 cm
- Durchschnittliche Kundenbewertung: 5.0 von 5 Sternen Alle Rezensionen anzeigen (2 Kundenrezensionen)
The Greeks and the Irrational (Sather Classical Lectures)
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Einleitungssatz
SOME YEARS ago I was in the British Museum looking at the Parthenon sculptures when a young man came up to me and said with a worried air, "I know it's an awful thing to confess, but this Greek stuff doesn't move me one bit." Lesen Sie die erste Seite
Buchdeckel | Copyright | Inhaltsverzeichnis | Auszug | Stichwortverzeichnis | Rückseite
SOME YEARS ago I was in the British Museum looking at the Parthenon sculptures when a young man came up to me and said with a worried air, "I know it's an awful thing to confess, but this Greek stuff doesn't move me one bit." Lesen Sie die erste Seite
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Buchdeckel | Copyright | Inhaltsverzeichnis | Auszug | Stichwortverzeichnis | Rückseite
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This book is already a classic, but one must realize what were the circunstances of its composition. _The Greeks and The Irrational_ was, above all, a development of the Sather lectures given by Mr. Dodds in Los Angeles during the 50s - i.e., at the time of McCarthy and the hysteria over the preservation of the supposedly eternal "Rational Values" of Western Civilization. Dodds wants, above all to warn his readers about how fragile the tradition of rational philosophical enquiry is, and how easily it can degenerate, given the power of what he calls the "Inherited conglomerate". The hub of the book, therefore, resides in the fact that Dodds remarks that the Greeks developed their philosophical and scientific tradition between the Vth and the IIIrd centuries BC and that - contrary to what the moderns would expect expectations - that tradition, before an onslaught of mysticism, simply floundered, having to be recovered painstakingly in the Late Western Middle Ages. Having this in mind, one could profit better from this outstanding work.
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This book describes the complicated history of the concept of the soul. To summarize Dodds: Homer didn't have a comprehensive word for mind. The psyche and the conscious self had not yet been defined. He understood events as repetition of the past, and individual consciousness was not a part of that. By the time of Plato these ideas had taken shape -- the Phaedo and Timaeus are works that demonstrate a conscious separation of the knower from the known, and the dual nature of the body and the soul. Pythagoras and Orphic doctrines all came into play, because Plato was a mystic (in his own Platonic way). The pre-Socratic Naturalists saw things in terms of "stuff," but Plato's Metaphysics showed that this was not enough. An interesting dicussion.
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