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Ancient philosophy

(Redirected from Classical philosophy)
For the journal, see Ancient Philosophy (journal).

This page lists some links to ancient philosophy, namely philosophical thought extending as far as early post-classical history (c. 600 CE).

Overview

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Genuine philosophical thought, depending upon original individual insights, arose in many cultures roughly contemporaneously. Karl Jaspers termed the intense period of philosophical development beginning around the 7th century BCE and concluding around the 3rd century BCE an Axial Age in human thought.

In Western philosophy, the spread of Christianity in the Roman Empire marked the ending of Hellenistic philosophy and ushered in the beginnings of medieval philosophy, whereas in the Middle East, the spread of Islam through the Arab Empire marked the end of Old Iranian philosophy and ushered in the beginnings of early Islamic philosophy.

Ancient Greek and Roman philosophy

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Main articles: Ancient Greek philosophy and Roman philosophy
 
Graphical relationship among the various pre-Socratic philosophers and thinkers; red arrows indicate a relationship of opposition.
 
Raphael's School of Athens, depicting an array of ancient Greek philosophers engaged in discussion.

Philosophers

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Pre-Socratic philosophers

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Thales (624 – c 546 BCE)
Anaximander (610 – 546 BCE)
Anaximenes of Miletus (c. 585 – c. 525 BCE)
Pythagoras (582 – 496 BCE)
Philolaus (470 – 380 BCE)
Alcmaeon of Croton
Archytas (428 – 347 BCE)
Xenophanes (570 – 470 BCE)
Parmenides (510 – 440 BCE)
Zeno of Elea (490 – 430 BCE)
Melissus of Samos (c. 470 BCE – ?)
Empedocles (490 – 430 BCE)
Anaxagoras (500 – 428 BCE)
Leucippus (first half of 5th century BCE)
Democritus (460 – 370 BCE)
Metrodorus of Chios (4th century BCE)
Protagoras (490 – 420 BCE)
Gorgias (487 – 376 BCE)
Antiphon (480 – 411 BCE)
Prodicus (465/450 – after 399 BCE)
Hippias (middle of the 5th century BCE)
Thrasymachus (459 – 400 BCE)
Callicles
Critias
Lycophron

Classical Greek philosophers

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Hellenistic philosophy

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Hellenistic schools of thought

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Early Roman and Christian philosophy

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See also: Christian philosophy

Philosophers during Roman times

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Plotinus

Ancient Iranian philosophy

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Zarathustra as depicted in Raphael's The School of Athens beside Raphael who appears as the ancient painter Apelles of Kos.
Main article: Iranian philosophy

See also: Dualism, Dualism (philosophy of mind)

While there are ancient relations between the Indian Vedas and the Iranian Avesta, the two main families of the Indo-Iranian philosophical traditions were characterized by fundamental differences in their implications for the human being's position in society and their view of man's role in the universe. The first charter of human rights by Cyrus the Great as understood in the Cyrus cylinder is often seen as a reflection of the questions and thoughts expressed by Zarathustra and developed in Zoroastrian schools of thought of the Achaemenid Era of Iranian history.[1][2]

Schools of thought

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Ideas and tenets of Zoroastrian schools of Early Persian philosophy are part of many works written in Middle Persian and of the extant scriptures of the Zoroastrian religion in Avestan language. Among these are treatises such as the Shikand-gumanic Vichar by Mardan-Farrux Ohrmazddadan, selections of Denkard, Wizidagīhā-ī Zātspram ("Selections of Zātspram") as well as older passages of the book Avesta, the Gathas which are attributed to Zarathustra himself and regarded as his "direct teachings".[3]

Zoroastrianism

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Anacharsis

Pre-Manichaean thought

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Manichaeism

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Mazdakism

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Zurvanism

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Philosophy and the Empire

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Literature

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Ancient Jewish philosophy

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See also: Hellenistic Judaism and Jewish philosophy

Ancient Indian philosophy

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Main article: Indian philosophy

The ancient Indian philosophy is a fusion of two ancient traditions: the Vedic tradition and the śramaṇa tradition.

Vedic philosophy

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Indian philosophy begins with the Vedas wherein questions pertaining to laws of nature, the origin of the universe, and the place of man in it are asked. In the famous Rigvedic Hymn of Creation (Nasadiya Sukta) the poet asks:

"Whence all creation had its origin,
he, whether he fashioned it or whether he did not,
he, who surveys it all from highest heaven,
he knows—or maybe even he does not know."

In the Vedic view, creation is ascribed to the self-consciousness of the primeval being (Purusha). This leads to the inquiry into the one being that underlies the diversity of empirical phenomena and the origin of all things. Cosmic order is termed rta and causal law by karma. Nature (prakriti) is taken to have three qualities (sattva, rajas, and tamas).

Sramana philosophy

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Main articles: Jain philosophy, Buddhist philosophy, and Sramana

Jainism and Buddhism are a continuation of the Sramana school of thought. The Sramanas cultivated a pessimistic worldview of the samsara as full of suffering and advocated renunciation and austerities. They laid stress on philosophical concepts like Ahimsa, Karma, Jnana, Samsara and Moksa. Cārvāka (Sanskrit: चार्वाक) (atheist) philosophy, also known as Lokāyata, it is a system of Hindu philosophy that assumes various forms of philosophical skepticism and religious indifference. It is named after its founder, Cārvāka, author of the Bārhaspatya-sūtras.

Classical Indian philosophy

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In classical times, these inquiries were systematized in six schools of philosophy. Some of the questions asked were:

  • What is the ontological nature of consciousness?
  • How is cognition itself experienced?
  • Is mind (chit) intentional or not?
  • Does cognition have its own structure?

The six schools of Indian philosophy are:

Ancient Indian philosophers

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Main article: Timeline of Eastern philosophers § Indian philosophers

1st millennium BCE

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Philosophers of Vedic Age (c. 1500 – c. 600 BCE)

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Philosophers of Axial Age (600–185 BCE)

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Buddha.

Philosophers of Golden Age (184 BCE – 600 CE)

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Ancient Chinese philosophy

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Main article: Chinese philosophy

Chinese philosophy is the dominant philosophical thought in China and other countries within the East Asian cultural sphere that share a common language, including Japan, Korea, and Vietnam.

Schools of thought

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Hundred Schools of Thought

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Main article: Hundred Schools of Thought

The Hundred Schools of Thought were philosophers and schools that flourished from the 6th century to 221 BCE,[13] an era of significant cultural and intellectual expansion in China. Even though this period – known in its earlier part as the Spring and Autumn period and the Warring States period – in its latter part was fraught with chaos and bloody battles, it is also known as the Golden Age of Chinese philosophy because a broad range of thoughts and ideas were developed and discussed freely. The thoughts and ideas discussed and refined during this period have profoundly influenced lifestyles and social consciousness up to the present day in East Asian countries. The intellectual society of this era was characterized by itinerant scholars, who were often employed by various state rulers as advisers on the methods of government, war, and diplomacy. This period ended with the rise of the Qin dynasty and the subsequent purge of dissent. The Book of Han lists ten major schools, they are:

  • Confucianism, which teaches that human beings are teachable, improvable, and perfectible through personal and communal endeavors, especially including self-cultivation and self-creation. The main idea of Confucianism is the cultivation of virtue and the development of moral perfection. Confucianism holds that one should give up one's life, if necessary, either passively or actively, for the sake of upholding the cardinal moral values of ren and yi.[14]
  • Legalism. Often compared with Machiavelli, and foundational for the traditional Chinese bureaucratic empire, the Legalists examined administrative methods, emphasizing a realistic consolidation of the wealth and power of autocrat and state.
  • Taoism (also called Daoism), a philosophy which emphasizes the Three Jewels of the Tao: compassion, moderation, and humility, while Taoist thought generally focuses on nature, the relationship between humanity and the cosmos; health and longevity; and wu wei (action through inaction). Harmony with the Universe, or the source thereof (Tao), is the intended result of many Taoist rules and practices.
  • Mohism, which advocated the idea of universal love: Mozi believed that "everyone is equal before heaven" and that people should seek to imitate heaven by engaging in the practice of collective love. His epistemology can be regarded as primitive materialist empiricism; he believed that human cognition ought to be based on one's perceptions – one's sensory experiences, such as sight and hearing – instead of imagination or internal logic, elements founded on the human capacity for abstraction. Mozi advocated frugality, condemning the Confucian emphasis on ritual and music, which he denounced as extravagant.
  • Naturalism, the School of Naturalists or the Yin-yang school, which synthesized the concepts of yin and yang and the Five Elements; Zou Yan is considered the founder of this school.[15]
  • Agrarianism, or the School of Agrarianism, which advocated peasant utopian communalism and egalitarianism.[16] The Agrarians believed that Chinese society should be modeled around that of the early sage king Shen Nong, a folk hero which was portrayed in Chinese literature as "working in the fields, along with everyone else, and consulting with everyone else when any decision had to be reached."[16]
  • The Logicians or the School of Names, which focused on definition and logic. It is said to have parallels with that of the Ancient Greek sophists or dialecticians. The most notable Logician was Gongsun Longzi.
  • The School of Diplomacy or School of Vertical and Horizontal [Alliances], which focused on practical matters instead of any moral principle, stressed political and diplomatic tactics, debate, and lobbying skills. Scholars from this school were good orators, debaters, and tacticians.
  • The Miscellaneous School, which integrated teachings from different schools; for instance, Lü Buwei found scholars from different schools to write a book called Lüshi Chunqiu cooperatively. This school tried to integrate the merits of various schools and avoid their perceived flaws.
  • The School of "Minor-talks" was not a unique school of thought but a philosophy constructed of all the thoughts discussed by and originated from ordinary people on the street.
  • Another group is the School of the Military that studied strategy and the philosophy of war; Sunzi and Sun Bin were influential leaders. However, this school was not one of the "Ten Schools" defined by Hanshu.

Early Imperial China

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The founder of the Qin dynasty, who implemented Legalism as the official philosophy, quashed Mohist and Confucianist schools. Legalism remained influential until the emperors of the Han dynasty adopted Daoism and later Confucianism as official doctrine. These latter two became the determining forces of Chinese thought until the introduction of Buddhism.

Confucianism was particularly strong during the Han dynasty, whose greatest thinker was Dong Zhongshu, who integrated Confucianism with the thoughts of the Zhongshu School and the theory of the Five Elements. He also was a promoter of the New Text school, which considered Confucius as a divine figure and a spiritual ruler of China, who foresaw and started the evolution of the world towards the Universal Peace. In contrast, there was an Old Text school that advocated the use of Confucian works written in ancient language (from this comes the denomination Old Text) that were so much more reliable. In particular, they refuted the assumption of Confucius as a godlike figure and considered him as the greatest sage, but simply a human and mortal.

The 3rd and 4th centuries saw the rise of the Xuanxue (mysterious learning), also called Neo-Taoism. The most influential philosophers of this movement were Wang Bi, Xiang Xiu and Guo Xiang. The main question of this school was whether Being came before Not-Being (in Chinese, ming and wuming). A peculiar feature of these Taoist thinkers, like the Seven Sages of the Bamboo Grove, was the concept of feng liu (lit. wind and flow), a sort of romantic spirit which encouraged following the natural and instinctive impulse.

Buddhism arrived in China around the 1st century AD, but it was not until the Northern and Southern, Sui and Tang dynasties that it gained considerable influence and acknowledgement. In the beginning, it was considered a sort of Taoist sect, and there was even a theory about Laozi, founder of Taoism, who went to India and taught his philosophy to Buddha. Mahayana Buddhism was far more successful in China than its rival Hinayana, and both Indian schools and local Chinese sects arose from the 5th century. Two chiefly important monk philosophers were Sengzhao and Daosheng. But probably the most influential and original of these schools was the Chan sect, which had an even stronger impact in Japan as the Zen sect.

Philosophers

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See also

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References

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  1. ^ Philip G. Kreyenbroek: "Morals and Society in Zoroastrian Philosophy" in "Persian Philosophy". Companion Encyclopedia of Asian Philosophy: Brian Carr and Indira Mahalingam. Routledge, 2009.
  2. ^ Mary Boyce: "The Origins of Zoroastrian Philosophy" in "Persian Philosophy". Companion Encyclopedia of Asian Philosophy: Brian Carr and Indira Mahalingam. Routledge, 2009.
  3. ^ An Anthology of Philosophy in Persia. From Zoroaster to 'Umar Khayyam. S. H. Nasr & M. Aminrazavi. I. B. Tauris Publishers, London & New York, 2008. ISBN 978-1845115418.
  4. ^ Zurvan. A Zoroastrian Dilemma. Robert Charles Zaehner. Biblo and Tannen, 1972. ISBN 0-8196-0280-9.
  5. ^ a b Sasanian Iran - intellectual life. A. Tafazzoli and A. L. Khromov in: History of Civilizations of Central Asia: The Crossroads of Civilization. B. A. Litvinsky, Zhang Guand-Da, R. Shabani Samghabadi. Unesco, 1996. ISBN 9231032119.
  6. ^ Mansour Shaki. Falsafa. Philosophy in the pre-Islamic period. Encyclopædia Iranica. Volume IX. 1999. ISBN 0-933273-35-5.
  7. ^ Prods Oktor Skjaervo. Bardesanes. Encyclopædia Iranica. Volume III. Fasc. 7–8. ISBN 0-7100-9121-4.
  8. ^ David A. Scott. Manichaean Views of Buddhism in: History of Religions. Vol. 25, No. 2, Nov. 1985. University of Chicago Press.
  9. ^ Yarshater, Ehsan. 1983. The Cambridge history of Iran, volume 2. pp. 995–997
  10. ^ Frank, Daniel; Leaman, Oliver (20 October 2005). History of Jewish Philosophy. Routledge. ISBN 978-1-134-89435-2. Retrieved 4 May 2024.
  11. ^ The significance of Purusha Sukta in Daily Invocations Archived 3 October 2009 at the Wayback Machine by Swami Krishnananda
  12. ^ P. 285 Indian sociology through Ghurye, a dictionary By S. Devadas Pillai
  13. ^ "Chinese philosophy", Encyclopædia Britannica, accessed 4/6/2014
  14. ^ Lo, Ping-cheung (1999), "Confucian Ethic of Death with Dignity and Its Contemporary Relevance" (PDF), The Annual of the Society of Christian Ethics. Society of Christian Ethics (U.s.), 19, Society of Christian Ethics: 313–333, doi:10.5840/asce19991916, PMID 11913447, archived from the original (PDF) on 16 July 2011
  15. ^ "Zou Yan". Encyclopædia Britannica. Retrieved 1 March 2011.
  16. ^ a b Deutsch, Eliot; Ronald Bontekoei (1999). A companion to world philosophies. Wiley Blackwell. p. 183.

Further reading

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  • Luchte, James, Early Greek Thought: Before the Dawn, in series Bloomsbury Studies in Ancient Philosophy, Bloomsbury Publishing, London, 2011. ISBN 978-0567353313
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