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0:20

Новый строй мышления - начало философии: "Все есть одно"

0:50

Фалес. "Все есть вода"

1:20

"Все есть одна стихия" - высказывания античных философов

1:40

"Все есть одно" как философская позиция

7:18

Переход количества в качество - принцип античной "физики"

12:29

Анаксимандр

13:23

Апейрон

18:45

Анаксимен

26:24

Понятийный аппарат античной и современной физики

28:26

Пифагор и пифагореизм

28:53

Биография Пифагора

45:37

Теоретические положения пифагореизма, шаг вперед по сравнению с милетской школы

46:58

Взгляд на пифагореизм как на не-греческую тенденцию

47:50

Понятие числа

54:40

Вещи и числа

1:00:05

Трактовка числа у пифагорейцев. Беспредельное (апейрон, ἄπειρον) и предел (перас, περας)

1:01:54

Небесные сферы

1:12:55

Пропорции чисел - музыкальные интервалы

1:13:26

Число и пространство. Объем.

1:16:38

Четверка - источник чувственно воспринимаемой природы. Конструирование реальности

1:17:57

Разнообразие взглядов пифагорейской школы

1:19:58

Учение о переселении душ

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РХГА

античная философия

философия

для бакалавров

бакалавриата

бакалавриат

лекция по философии

по античной

философии

лекция по

лекции по античной философии

античность

аристотель

фалес

лекции

история философии

пифагор

милетская школа

досократики

анаксимен

древнегреческая философия

античная

лекция

наука

античные материалисты

архэ

мир идей

онтология

идея

лебедев

слушать

анаксимандр

пифагореизм

число

античная физика

количество

качество

гегель

00:00:08

we talked about alice in the nursery we are

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interested in

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kyle in part the

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creation of philosophy he was

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the founder and and due to which due to the

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manifestation in him of a certain previously

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unknown and very unusual for his

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contemporaries for him the most possible

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system of thinking the essence of this system

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was that everything see how

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one thing,

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well then, a simple formulation, everything is

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one, but look at what it’s not worth,

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deep, rich meaning, what does everything mean, everything

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is water,

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I’m now simplifying the situation a little,

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because in the fragments you won’t find

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such a categorical statement

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from Thales that everything is water,

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well, you will find something similar

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definitely,

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in the closest pursuers through the forests of

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Yeletsky, in the heir, in the heirs of his way

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of thinking, Heraclitus will already say that

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everything is the fire of hairdryers on-call, the Athos

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covenant that everything is one, in direct,

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frank text, I

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will forgive the situation a little so that you understand it

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was not in than, in fact, the start of

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this new thread of a

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new form of activity, philosophy, just

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think about the position according to which

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everything is one,

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what does this mean, this means that nothing

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much different from 1 simply does not

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exist Aristotle when in the metaphysics of

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affairs, a review of his predecessors,

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he stated that the first of them was a philosopher then I mean,

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there was a falez who said that everything

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comes from water, everything arises from it

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and everything returns to it, it dies, so

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this very nature itself, the miracles themselves, remains

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unchanged remains unchanged, this is a

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very interesting approach, this

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has never happened before, I’ll

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emphasize once again its essence is

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that think of everything as one all this

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what is it about this set of

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sensory perceived diverse

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incredibly

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things there are probably infinitely many of them

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there are no 2 repeating ones they are all different

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from each other and fares speaks of this variety of

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sensory perceived things as

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one thing he speaks of them

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as non-existent he says

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that there is only one thing,

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everything is one again, look at this in

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this phrase when I say everything is one, I

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mean that all this is one, you understand

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what we are talking about, this approach

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turned out to be new, maybe Thales

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of Miletus is not there strongly

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agreed in understanding the originality of this

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approach, but indeed several more

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thinkers, several generations

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of thinkers will not understand well that by

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this assumption it is some kind of new

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form of spiritual activity

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of intellectual and spiritual activity,

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but it turned out to be introduced by this

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categorical thesis that everything is

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not only one thing, everything is one,

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please understand this position

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because this is the first point both for the history of

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European philosophy and for you, too,

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your entry into the

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historical-philosophical process should begin with it. If you

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skip some initial steps,

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most likely the next stage will

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not be interpreted very well by you. right,

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or not always right, it is advisable in

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your movement in mastering the material

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to move in accordance with those reference points

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in accordance with those major thinkers that were

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imprinted and remained preserved in the

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history of philosophy, and the first was falez

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and the situation in everything is water, once again

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I say I simplified the situation a little, but it’s

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better this way probably to understand your

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understanding

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by introducing this entertainment of everything and, but more precisely,

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the elimination of the difference between one and many,

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he emphasizes that reality is also

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divided into 2 parts into the one that

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is truly a part of reality, this is

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this fused water, and the one that

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is not truly but only imaginary as

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existing as something that is

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these diverse feelings on

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perceived things this is not true

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reality to me my reality you and I

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everything that surrounds us is not real not

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true reality it only seems

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so but the real thing is well that is water

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for example in the forests Yeletsky or

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some air moving through it,

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his followers, these objects or

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these parts or slices of reality are

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genuine, the real and true

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reality for water, as for the first

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principle, the characteristic is that it has

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no beginning, it does not arise and does not perish,

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it does not change at all even if

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something arises from it and at the same time remains the

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same, it is what

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Aristotle hints at, so this is the essence or the

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fathers, this crisis remains invariably the

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curious question of Thales of Miletus, but how is

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this water, besides which there is

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nothing else, how does it take the form not

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water, in fact, the objects around us,

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but not all of them are water,

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but some of them are water, of course, but certainly not

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everything is fire, there is stone, there is wood,

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there is living flesh, there are many things that we do

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not perceive on the surface of phenomena with

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our sensory perception, we do not

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perceive them as water and How then

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does it turn out that if there is nothing except water except for

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one thing, where does a lot come from? I

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won’t say to such a school that

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Thales of Miletus proposed this, although I do not

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rule out that he could easily have

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proposed it, there are simply no

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texts left hinting that he

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proposed such a mechanism, but the Milesian

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school proposed such a mechanism and the essence of

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this mechanism is very simple, some

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quantitative changes lead to

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some qualitative difference, for example,

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we have water that

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has some qualitative

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characteristics, let’s put humidity as

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fluidity,

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this is the property of water and now it begins

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to thicken,

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thickening it turns into something

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else no, for the time being it doesn’t

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transform, but when it passes some

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point in its condensation

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or rarefaction, it becomes not water, it

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turns into ice or into steam, I had to

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believe this, and steam, excuse me, doesn’t

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look like water at all, it’s actually a

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gas, that’s what you’re talking about or

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ice is especially good freezing, well, what kind of

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water is it not this it is completely different

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from the point of view of the sense of perception, the

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properties of the unit are on and another state,

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but all this is water and water does not cease to be

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water even if it takes the form

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of air, a form of something else, even a form fire,

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it is still there in the depths of water, this is a

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very important position, water does not cease

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to be water even if it seems to be something

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else, even if it seems to be something else,

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here it is precisely this distinction between

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genuine imaginaries that contains the source

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for this method, if you like,

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you know that it will go down in the history of

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intellectual culture under the name,

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well, at later stages, of course,

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its development under the name of the method of

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transition of quantitative changes, that

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in qualitative to quantity changes

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should lead to some kind of qualitative

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change

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sooner or later, but it will definitely be,

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we know that well, finally or almost

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in its final formulations, this law

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received the light of day in the works of Hegel,

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Georg Wilhelm Friedrich, German

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philosopher of the 19th century, late

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19th, late 18th, early 19th, first 3

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19,

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but well, actually, it took shape at the very

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moment when philosophy appeared and it

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took shape as inevitable a companion of a

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certain type of philosophizing and

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this type of philosophizing was

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called physics physics physics this is all this is a

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form of activity that studies

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nature uses

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she studies nature they

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called themselves either physiologists or physicists

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take their name itself as a choice I

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still

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sympathize more with the name of physicists their the very

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name of physicists because

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then it will be much easier to build, even

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at this level of name, to build

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relationships between physicists and

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Aristotelian metaphysics,

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metaphysics, it will be so simpler that

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they are often called pressure philosophers,

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that is, philosophers about nature, that’s how

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philosophy about nature begins, and so

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philosophy begins in general there is only

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one much there truly is not truly there is

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only one much only seems to

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exist but it really does not exist

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all the most important

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all the more important the most important let's say the

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installations of philosophical consciousness, at

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least in its physical form they

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all already take place here already

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given well here this is how philosophy begins,

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unfortunately we don’t know much of

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what he talked about, what he wrote about, what Thales of

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Miletus taught, puffing up the leg of the lost, we

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paid attention before

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why most likely this was done

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because no one really knew that this was a

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completely new, original form of

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spiritual intellectual activity and did

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not attach any importance, therefore, the works of

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Forest and Milevsky were lost quite early

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and this pathetic

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but true central position of his

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most likely the central position of his

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philosophical doctrine came down to us Ufa Forest and Meretsky

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were not so many students, of course she

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was still

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one of his students the second in line

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in status in the Milesian school was

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Anaximander Anaximander Anaximander he

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was born in 610, but again he was about a

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colleague

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and died in the year five hundred and forty-six,

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well, of course, he was not an

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extraordinary person

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and proposed a very interesting

00:13:07

interpretation of this central position

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in philosophy falez they are childish, the essence of

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which comes down to the following, as it were, the

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central point of the universe is

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api ron

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api ron apeiron opera

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and the first one comes out literally translated

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into Russian as indefinite

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or boundless indefinite or

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boundless and the

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negative particle aprs well from

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means simply a negative particle

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but here are the words p 1 means the border of the limit

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if we use them with our tea, we get

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something limitless, not defined, but from the

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point of view of Anaximander,

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only something limitless,

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something indefinite, is inherent in

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certain types of motion, firstly,

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rotational, as it is said there, around one’s

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self, and secondly, quantitative

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this change first condenses and

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discharges condenses discharges and in the

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process of this condensation of rarefaction

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warm and cold dry

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and wet are released from it and mixing with each other these

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warm and cold dry and wet and in

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them I think you will recognize quite easily

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water and fire and air and the earth, mixing

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with each other, these qualities of some kind of elements

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produce all the diversity of sensually

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perceived reality, all the

00:15:08

diversity

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and what this pen is, as you understand, in

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general, this is an adjective, this is an

00:15:22

adjective, well, it

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so happened that the adjective

00:15:27

became

00:15:30

a noun, like substances Ravana

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and adjectives turned into

00:15:35

something - whether this is independent and justified

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or not, but it’s hard to say it’s hard to say, it

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may very well be that Anaximander had in

00:15:49

mind some real physical,

00:15:52

sensory-perceptible principle that

00:15:54

had characteristics, one of

00:15:58

which was and its boundlessness, it is quite

00:16:01

reasonable to assume that if you

00:16:03

are talking about one that is not

00:16:07

preceded by nothing, it is reasonable

00:16:12

to assume that this one thing is limitless, but

00:16:16

unfortunately no comments, no

00:16:18

more precise arguments by Anaximander on

00:16:21

this topic have reached us and did not reach

00:16:24

earlier thinkers, even

00:16:27

ancient authors who were interested in the

00:16:30

points of view that preceded them,

00:16:33

therefore, so as not to invent anything and

00:16:36

reluctantly the heart has to say that the

00:16:38

first thing for him is some kind of

00:16:40

independent thing which, most

00:16:44

likely, due to its uncertainty, does not

00:16:46

have any qualitative

00:16:48

certainty, but is not water,

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air, fire and earth,

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but something in between, as if

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it is the result of their mixing

00:17:04

here we will stop with you

00:17:08

and accept this particular shell because in

00:17:10

most cases on xy men the firewood of the

00:17:13

central position is

00:17:15

interpreted in this way, although of course one cannot

00:17:18

get rid of the doubts that do not

00:17:21

leave over time commentators

00:17:26

engaged in ancient philosophy

00:17:28

doubts regarding that and is apeiron really

00:17:32

some kind of thing, they are properties of it and

00:17:36

things,

00:17:37

little changes colleagues,

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whether we accept apeiron

00:17:42

as a property of some

00:17:45

infinite thing and as an

00:17:47

independent thing, this

00:17:53

apeiron periodically releases from itself the

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properties of warm, different from each other

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cold wet and dry and

00:18:05

periodically takes them back into itself

00:18:08

cyclically, then we unfold a lot of

00:18:12

ourselves, folding a lot into ourselves and the

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limits of these cycles do not exist, this is a

00:18:18

fairly common

00:18:19

point of view for that time, according to which

00:18:23

the first principle

00:18:24

turns into something much and after

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some a period of time absorbs and you

00:18:29

again become yourself, making

00:18:32

yourself identical in which there are no

00:18:37

longer any differences between the elements and

00:18:44

another author who belongs to the same

00:18:48

school to the Milesian school is Anaximenes,

00:18:54

he was born in 585, well, yes, he was born and died

00:19:00

in the mid-20s s of the

00:19:04

sixth century,

00:19:07

from his point of view, space is nothing

00:19:14

more than

00:19:17

moving air, pneumatic,

00:19:20

moving air is breathing, and if we

00:19:24

look with you in a completely external

00:19:26

way, a lot of what breathing is, then we will

00:19:27

find that it is just moving

00:19:29

vlogs if we do not

00:19:31

delve into it yet into the nuances of what happens to

00:19:33

this air as a result of our breathing,

00:19:35

our inhalation and exhalation, and we may not

00:19:39

know this in detail and detail,

00:19:41

then for us breathing will be nothing more than

00:19:43

moving air and it is the moving

00:19:46

air of the moon that supplies everything that it is inherent with

00:19:52

signs of life for now I’m breathing I’m living while

00:19:56

I’m breathing warm while I’m breathing they’re doing something

00:19:59

breathing has stopped everything has stopped in

00:20:01

me and I’m beginning to undergo decomposition

00:20:07

here for him the real and true

00:20:10

reality is pneumo

00:20:12

which he identified in the deity

00:20:15

the deity

00:20:16

this is according to them according to them this is the deity the

00:20:22

deity breathes and in in the process of breathing, it

00:20:27

condenses the air, then you discharge it, then

00:20:33

we condense it, then we discharge it, then we condense it, then

00:20:37

we cut it, and these periodic

00:20:39

inhalations and exhalations of the deity, they create a

00:20:43

sensually perceived cosmos, which

00:20:48

either dissolves into transparent,

00:20:52

practically imperceptible air,

00:20:55

or turns into a set of

00:20:58

sensually perceived distinct

00:21:00

things different from air from each other, at the same time,

00:21:03

we will not forget that all of them

00:21:05

are nothing more than just condensed

00:21:07

air except for condensed or

00:21:11

retained air, absolutely nothing

00:21:14

from the point of view of Anaximenes, too, and

00:21:17

here he gives certain examples

00:21:20

of how everything is you need to understand yes

00:21:22

no this is not an example this is actually a

00:21:25

state of affairs like air turns into

00:21:29

something else we have air

00:21:31

10 for example consider it as

00:21:34

motionless so it doesn’t exist for us at all

00:21:35

we don’t feel it in any way from

00:21:39

fire and very cold not very hot

00:21:41

and we don’t feel anything at all, but if we

00:21:43

move our hands, for example, or our

00:21:47

body relative to the air, we will

00:21:49

feel some of its features that we have

00:21:52

not previously perceived, firstly, some kind of

00:21:55

elasticity will appear, some kind of density will appear,

00:21:57

secondly, we will feel the

00:22:02

acquisition of this air some features

00:22:04

similar to the humidity of the moving air

00:22:09

carry coolness,

00:22:11

although in itself it is no air in this regard,

00:22:14

and now the moving air

00:22:17

immediately turns into something into a cloud

00:22:19

and even more condensing into a cloud and even more

00:22:24

condensed it will turn into water and

00:22:26

clouds set in

00:22:27

and water having fallen, it forms a kind of reservoir,

00:22:30

which will,

00:22:31

if it thickens further,

00:22:34

turn into something, but I think it’s

00:22:37

something earth-like,

00:22:40

actually take water, put it in, you’ll see

00:22:42

Thomas, so there will be some kind of thing on the vessel at the

00:22:47

bottom, despite the fact that the

00:22:49

water that you drew from the well in

00:22:53

the morning, the water was completely clean,

00:22:57

transparent, the sediment is where it was, it

00:23:01

was in it, and that it represents a

00:23:04

different formation, as it were, does

00:23:06

not represent water, in fact, the earth, it

00:23:09

stood still, stopped moving, thickened

00:23:11

under its own influence, I

00:23:13

I’m fantasizing right now and have produced something

00:23:17

different from myself, this is how it

00:23:21

happens, and if the stone is thickened,

00:23:23

sparks will fall like this,

00:23:26

the circulation of this air in

00:23:29

nature is completed, the air is of course alive, like

00:23:33

apeiron, like water for earlier

00:23:38

thinkers for Anaximander and for Thales

00:23:40

of Merets they would have had it, everything

00:23:44

would have been the same, but in the same way it is alive and

00:23:47

this breathing air is a deity who

00:23:50

with his breath either creates the cosmos or

00:23:52

destroys it, this is what the

00:23:57

general provisions of the

00:23:59

Milesian school, which became

00:24:02

the founder of

00:24:04

European philosophy, looks like in general terms, let’s

00:24:08

collect ours once again in their consciousness, the

00:24:10

main provisions of the Melechs to whom they

00:24:13

came first is that they

00:24:17

revealed

00:24:18

that only one thing truly exists in

00:24:22

this case, if Mityu dufa by the forests

00:24:24

of Lida,

00:24:25

this one is water in Anaximander,

00:24:28

a certain apeiron, taking into account those amendments

00:24:32

that are issued,

00:24:33

and in Anaximenes, the stage of not moving the mind

00:24:37

moving air besides these beginnings they

00:24:41

even started mid they are colleagues you

00:24:43

can’t call the air the beginning of the wind

00:24:46

the wind and you are just moving universities the

00:24:49

wind is not at all something different from the

00:24:53

air just the air of the

00:24:56

movement that has arrived in it nothing has changed from the

00:24:58

point of view of the fact that it is so remained

00:25:00

air, but we perceive it no longer

00:25:03

just as air, which we don’t notice

00:25:05

if it doesn’t move, but perceive it

00:25:08

as the wind, or as you teach,

00:25:10

or as something else, but already different

00:25:13

from this very air, here is the first

00:25:15

position,

00:25:16

she divides colleagues all of reality into

00:25:19

real and imaginary which was not denoted by the

00:25:24

term doxa dogs this means opinion and

00:25:28

the opinion of a colleague this means that we are not imagining that we would

00:25:32

rather invent it rather it

00:25:36

seems to us that something seems to exist

00:25:40

although it does not exist and the second

00:25:42

position is to propose the

00:25:48

mechanism by which in one

00:25:50

this mechanism turns into many things

00:25:54

in a naive form, although it is not so

00:25:59

naive, well, this mechanism in a rather

00:26:02

simple form is nothing

00:26:07

more than a method or law of transforming

00:26:11

quantitative changes into qualitative ones

00:26:14

or the transition from one qualitative

00:26:17

characteristics of a thing to another qualitative one

00:26:19

through quantitative changes

00:26:22

look at all the tools that

00:26:25

physical thinking needs in order

00:26:27

to, well, almost all the tools

00:26:30

in order to function normally

00:26:32

and give explanations for what we see in

00:26:36

essence, the court may be, in addition to some

00:26:38

nuances, there may be

00:26:41

further development, philosophy

00:26:43

will show us,

00:26:44

but there may still only be a method quality

00:26:48

quantity of changes is presented in a very

00:26:51

abstract way, but the Pythagoreans will

00:26:53

correct this abstractness, this

00:26:56

oversight

00:26:57

is, well, let’s just say it’s not up to the attention of the milet

00:27:01

cypher, they’ve done a lot, they laid

00:27:04

the foundation for physical

00:27:07

but also broader philosophical thinking,

00:27:10

philosophy will not remain within the framework of physics

00:27:13

or within the framework of natural philosophy, it will accept and

00:27:16

other forms, but in physical thinking

00:27:19

there will remain some kind of framework, the basis of the cat,

00:27:23

unchanged to this day, the collegium, the framework,

00:27:26

unchanged to this day,

00:27:28

and here you and I see several other

00:27:31

representatives of

00:27:32

natural philosophy who have been following for months and

00:27:36

you will see that their thinking is not very

00:27:39

different from my thinking lips of a

00:27:42

the thinking of modern physicists at the level of

00:27:44

fundamental concepts is also not very

00:27:46

different from the thinking of

00:27:50

early physicists there will be here I am the mist and

00:27:53

there will be those who will not talk about the

00:27:56

discrete structure of the world, the continuous

00:27:58

structure of the world, this is precisely the

00:28:00

conceptual apparatus with which

00:28:02

modern physics works and classical physics

00:28:05

and modern physics,

00:28:07

but philosophy within the framework of physics

00:28:09

will not remain sophistry and there will be

00:28:13

idealism, we will look at you in the

00:28:16

future how the transition from

00:28:19

one form of philosophizing to another occurs and

00:28:22

why this happens, but the 2 school and

00:28:27

colleagues following me were the

00:28:30

Pythagoreans The

00:28:32

Pythagoreans, who got their

00:28:34

name as a school on behalf of the

00:28:38

founder of this school, the

00:28:40

legendary Pythagoras, are also a very

00:28:44

interesting person, but not all of them

00:28:46

were wonderful

00:28:48

deep

00:28:49

people, and Pythagoras is

00:28:51

no exception in this regard,

00:28:53

he was born in the seventies of the sixth

00:28:56

century, he received a good sanus

00:29:04

education in a wealthy family was born

00:29:08

showed himself from childhood and adolescence to be a

00:29:12

man striving for knowledge and

00:29:16

demanded from his father that he send him

00:29:19

to study somewhere, and yes, indeed, he

00:29:23

completed some some courses, this

00:29:29

cannot be called a course, he completed

00:29:34

some measure of communication, let’s say in

00:29:39

Milesian

00:29:42

There are rumors in schools that he communicated with Thales of

00:29:44

Miletus and they say, again on the

00:29:49

advice of Falez and Meretsky, he wanted to

00:29:54

move to Egypt in order to get a

00:29:57

good,

00:29:58

deep and comprehensive education there. They haven’t

00:30:00

forgotten that Thales of Miletus himself

00:30:02

received his education in Egypt and

00:30:07

Pythagoras

00:30:11

has a letter of recommendation from Polycrates

00:30:14

leaders of the city and went to

00:30:19

Egypt, went as a Chaldean, lived there for quite a long time,

00:30:23

some say he lived for up to a year already on

00:30:28

the faces of the Moskh and then still got to

00:30:31

Egypt by hook or by crook meum

00:30:35

managed to get a job again they write there are

00:30:38

rumors we don’t know anything with a high

00:30:40

degree of accuracy about Pythagoras nothing

00:30:43

quite a closed figure he has the first

00:30:46

biographical

00:30:49

works dedicated to him, the

00:30:51

first biographical works were published many

00:30:54

centuries after Pythagoras died,

00:31:00

so we are now relying on the

00:31:03

idea of a biographical nature, the

00:31:06

authors of which were later

00:31:08

philosophers, but according to rumors, he still

00:31:15

settled in one of the priestly institutions by hook or by crook Collegium

00:31:17

received a comprehensive education there,

00:31:18

even became a priest,

00:31:22

well, the conflict with the Chaldeans

00:31:28

led to the fact that Haldane's military armed

00:31:31

conflict led to the fact that

00:31:34

Egypt was conquered, the

00:31:37

family of the pharaohs was killed, the priests were captured and

00:31:43

Babylon was seen, this to me begins the

00:31:48

second stage of

00:31:49

his spiritual life, there he meets

00:31:52

Zoroaster again But these are rumors, we can’t

00:31:55

talk about this with a high degree of confidence,

00:31:57

but the Zoroaster is the one whom 1 3 c

00:32:01

calls Zarathushtra, and so he

00:32:05

gets acquainted with the raster, taking this

00:32:09

cleansing from defilement and initiation into the world of the

00:32:13

Araks cod and

00:32:14

mysteries after staying there for quite a long

00:32:20

time order

00:32:21

14 12 years old he still manages

00:32:27

to get out of Babylon and where he was

00:32:33

surrounded by the king, but they were all captive priests at the court;

00:32:39

as a rule, they were not physically

00:32:41

executed so as not to come into

00:32:44

conflict with the deities of the people with

00:32:47

whom you are waging war,

00:32:48

he still managed to get out of

00:32:54

Babylon and return to his homeland, here

00:33:00

he founded a school similar to

00:33:05

priestly colleges and

00:33:07

apparently began to engage in

00:33:10

educational and political

00:33:12

activities; his interests came into

00:33:16

conflict with the interests of the

00:33:18

leaders of the state and he

00:33:20

was forced to leave

00:33:22

his homeland and he headed to Great

00:33:27

Greece well, that is, to Italy,

00:33:28

but along the way he visited all the most important

00:33:33

places in spiritual terms and was in Delphi

00:33:38

and in a hellish cave received initiation from

00:33:41

Epimenides, this is already the third initiation,

00:33:45

spent three times nine days at the bottom of a hellish cave

00:33:48

in the depths there is wind, I don’t guarantee that at the

00:33:52

bottom but deep enough it

00:33:57

had to be wept into the thorns of goatskins and

00:34:01

prayed by the light of torches, then he was

00:34:06

subjected to entering an ecstatic

00:34:10

state by these will not give and comprehended the unity of the

00:34:15

worlds for the third time, such a

00:34:21

spiritual hero, thrice initiated, he arrives in

00:34:25

Great Greece, that is, in Italy and

00:34:30

begins its exploration the

00:34:34

first city in which he was a large

00:34:38

city in which he launched his

00:34:42

sermon, which was most likely of a

00:34:44

religious nature, also with elements

00:34:47

of mathematics, of course,

00:34:49

was about the city of Boris, the relationship between

00:34:54

Pythagoras Cape Shaving us did not work out,

00:34:57

he did not stay there long and with some

00:35:00

spoiled mood and impression of the

00:35:03

local residents he he headed further,

00:35:07

walking deeper into the boot and there he came across a

00:35:12

city of cardboard on the way,

00:35:14

caviar dancing, unlike a cigarette, she

00:35:17

somehow welcomed Pythagoras very cordially,

00:35:20

turned out to be open to his

00:35:23

preaching or a

00:35:24

different character, and he turned out to have, as

00:35:30

Diogenes Laertius says, a follower

00:35:32

numbering up to 2000, which is a lot

00:35:36

this is a large number of people

00:35:40

followers of this or that teacher,

00:35:42

which suggests that he most likely

00:35:45

was some kind of religious reformer

00:35:47

and had such

00:35:52

reformation educational

00:35:54

religious conversations with those people with

00:35:57

whom he met in whether we have mountains

00:35:59

in cardboard he founded there his school

00:36:02

and together with school he worked to

00:36:08

increase the level of education of the local

00:36:10

population for quite a long time,

00:36:13

many years,

00:36:16

but at some point perhaps there is a

00:36:22

purely material promise of economics

00:36:25

associated most likely with

00:36:27

[music]

00:36:29

raising the level of material

00:36:34

security of the citizens of

00:36:36

Great Greece in those cities where the

00:36:39

Pythagoreans were led,

00:36:40

the school of Pythagoras made several

00:36:42

graduations of its students and they are the future of

00:36:46

very educated,

00:36:48

versatile and deeply educated, they

00:36:50

occupied key positions in the management of

00:36:53

city-states and successful

00:36:58

leadership led to the fact that the cities

00:37:00

began to get rich,

00:37:01

but where there is enrichment, there is

00:37:04

differentiation, of course someone who is

00:37:07

richer becomes even richer someone who is

00:37:09

poorer

00:37:10

he becomes even poorer someday there

00:37:14

will be quite a lot of these poor people and they can

00:37:16

express their dissatisfaction with the

00:37:21

injustice of the world structure and

00:37:23

bring down their anger on the leading

00:37:26

cla-class, but the managers who

00:37:29

actually were Pythagoreans in some

00:37:31

cities great states of Greece,

00:37:35

well, trouble happened, all Boris, an

00:37:40

uprising broke out there directed against the

00:37:43

Pythagoreans, some of the no more famous

00:37:47

Pythagoreans destroyed the rest of the

00:37:50

house, they drove them

00:37:52

out significantly, these went to the cardboard

00:37:57

Pythagoras and other Pythagoreans we now have

00:38:00

them protection of shelter and food, and so they

00:38:06

arrived in Croton and

00:38:08

settled in the city square

00:38:11

not far from the temple of

00:38:15

Se Shave, at that time they changed their minds and

00:38:18

regretted that they had released

00:38:20

the Pythagoreans, Croton supplied the embassy with the

00:38:23

authority to make

00:38:27

some threats against

00:38:29

Cardboard Cypher and if they did not agree, they would

00:38:32

return the fugitives, they really wanted to

00:38:35

carry out further reprisals for some reason

00:38:37

reasons, perhaps solely for

00:38:39

material reasons,

00:38:41

croton qi agreed because the

00:38:44

year cardboard city is small several

00:38:47

times three times at least less than Boris was in

00:38:49

Rhodes, so croton c at first

00:38:54

showed themselves to be quite accommodating, but

00:38:56

then Pythagoras appeared, as often

00:38:58

happens,

00:38:59

climbed onto a stool and what

00:39:02

other exaltation made incendiary

00:39:04

speeches and cardboards changed their minds and said that

00:39:06

they would rather die than they would give up

00:39:11

prisoners the war happened like this, they were preparing for a dance

00:39:17

as best they could, the war was very

00:39:19

soon and it began quickly, but since

00:39:23

they still fought for their lives and their

00:39:26

freedom, they simply for material

00:39:28

interests because they fought, as it were, for

00:39:30

the truth, as it seemed to them, they did

00:39:33

it fiercely and very persistently and

00:39:37

turned the tide of events,

00:39:40

no one especially distinguished themselves there, Kellan, a six-time

00:39:43

Olympic champion, including

00:39:44

pankratiy, in this type of martial arts where

00:39:47

almost anything is possible, and here he is such a

00:39:52

mighty one, dressed in the skin of a lion,

00:39:59

his head was crowned with a laurel wreath, on his

00:40:02

shoulder

00:40:03

lay a club, probably also edged

00:40:05

weapons were in store, but

00:40:08

he carried a club on his shoulder demonstratively,

00:40:10

showing with all his appearance that none other than the new

00:40:13

incarnation of Hercules, of them, we better not

00:40:17

enter into confrontation, well and now there are

00:40:20

rumors

00:40:21

in the anals, at least there are

00:40:23

some indications that kellam that is,

00:40:27

excuse me Milan 1 let's turn si shaving well into

00:40:30

flight

00:40:31

and I said kellan yes and no no dear

00:40:34

sweet bodies there will be a villain who will

00:40:35

organize an uprising in Croton against the

00:40:37

Pythagoras and Pythagoreans, well, that’s that

00:40:41

cute one, and it’s better

00:40:42

to look at the words itself Milon from Kiev, Lord God,

00:40:46

we also have a name, well, in general, sybarite,

00:40:54

they ran,

00:40:57

their army was scattered and they lost

00:41:03

the war, Croton qi also burst in

00:41:06

and all Boris’s property was disgraced there

00:41:09

and the lands were divided and

00:41:14

peace and prosperity were established in Croton,

00:41:16

but not for long because

00:41:18

under the leadership of this Kellan, a very

00:41:20

rich but harmful man

00:41:23

who did not kill Pythagoras right away, well,

00:41:25

most likely because Pythagoras offended

00:41:27

him kill he came to Pythagoras after his

00:41:31

incendiary things and offered his

00:41:32

friendship and Pythagoras somehow

00:41:35

he saw a deep flaw in the body and

00:41:38

refused him his friendship, I do not rule out

00:41:43

that Killam harbored a grudge

00:41:45

and all his life after they met

00:41:49

he dreamed of taking revenge on Pythagoras and

00:41:52

his comrades, well, he took revenge, the uprising

00:41:54

was raised at that very moment when

00:41:57

late at night the Pythagoreans gathered at

00:42:04

home in the house of Milan and began

00:42:09

their usual activities,

00:42:11

they loved to draw, draw

00:42:13

geometric figures in the light of torches

00:42:15

and under the rustle of the wings of bats,

00:42:20

I guess I somehow see it at that

00:42:26

moment, the house was surrounded by supporters of the body, they

00:42:31

stocked up on all kinds with rags that

00:42:34

burn well,

00:42:35

they moistened it with Greek oil,

00:42:39

they set it on fire and they just set three houses in order, well,

00:42:42

there was a natural commotion,

00:42:45

someone tried to jump out of the window and the

00:42:50

supporters of Pythagoras were caught,

00:42:52

killed and waited for the next fugitives of his

00:42:58

mountains, they also say he ran but did not

00:43:01

jump out of the window, I found where -then the back door was

00:43:02

some kind of secret door and jumped out into the

00:43:06

inner

00:43:08

courtyards into the courtyard and ran

00:43:12

towards the vegetable gardens, that’s where he was

00:43:14

overtaken by

00:43:16

adversaries who, having caught up with him, saw

00:43:20

that Pythagoras was saying, I’d rather die than be

00:43:25

branded an idle talker, it’s better to be captured than to

00:43:27

trample them them them these are legumes cultures, as

00:43:31

they say, maybe these are evil tongues, I don’t know,

00:43:35

he idolized legumes in the sense that he

00:43:38

believed that the soul of a person settles

00:43:41

primarily if it sits down, if it

00:43:43

moves into some plants, the

00:43:45

advantage moves into legumes and that’s why

00:43:49

he didn’t want to trample on him

00:43:53

no one he was going to take prisoner, he

00:43:55

miscalculated in this regard, and as soon as

00:43:57

he was overtaken by the adversary, they stabbed him.

00:44:00

According to another version,

00:44:02

you see several versions there are, he still

00:44:04

escaped immediate death, the next

00:44:10

day he sailed to the ship in a meter of pandas, he

00:44:16

sat down near the temple of the mother of the gods if I

00:44:21

memory serves me 40 days did not take

00:44:23

food according to the number of dead students who died

00:44:26

in the fire and were stabbed to death while escaping from the fire

00:44:29

and died on the fortieth day holding his

00:44:32

breath

00:44:33

and this is how the fate of Pythagoras turned out,

00:44:37

these are colleagues this is from his biography

00:44:40

sandy many, many years after the death of

00:44:44

Pythagoras

00:44:45

here I am now he told what seems

00:44:48

the most real because there was

00:44:50

other information about that she, for

00:44:53

example, had a golden thigh, that he

00:44:55

talked with some

00:44:57

inanimate objects, a knife, our

00:44:59

points of view on the width with the river, for example, while

00:45:02

crossing the river, the

00:45:04

slaves in the nave spoke to us I answered him, I want to do it,

00:45:07

and whoever would not answer such a thrice-

00:45:10

initiated one,

00:45:11

please Pythagoras, well, there’s

00:45:15

quite a lot of such information, I saved you from it

00:45:17

because, well, everything would turn into an

00:45:20

eider, you do n’t believe that the rivers

00:45:23

talk, I believe here, you see no,

00:45:26

that’s why my I avoided the deposits and

00:45:32

this part of his biography,

00:45:34

well, what’s interesting about the Pythagoreans,

00:45:38

and although not undeniably

00:45:42

interesting, is that they

00:45:45

proposed as elements of

00:45:47

improvement, this is how we consider the

00:45:51

Milesian theoretical construction

00:45:53

of the craftsmen, as you remember, there is an

00:45:56

idea of one thing other than which there is

00:45:58

nothing and condensation and the rarefaction of this

00:46:02

alone is understandable, but remember, and the police,

00:46:07

if necessary, if someone

00:46:09

asked them the question of what

00:46:13

distinguishes or how a tree is different from

00:46:17

condensed air or water from me as

00:46:19

condensed air and water, they would answer that the

00:46:22

degree of condensation

00:46:24

but no clarity regarding these

00:46:28

degrees, they were of course not ready to

00:46:32

voice any clarity, just the degree of

00:46:37

condensation, stone is more condensed and

00:46:40

water than wood,

00:46:41

but the Pythagoreans, if we consider them

00:46:44

as followers of the

00:46:47

Milesian school, I will immediately say that there are

00:46:51

other authors who the Pythagoreans

00:46:53

generally come from a different culture not from the

00:46:58

Greek prerequisites and not from the first

00:47:03

philosophical school of ancient Greece, I do

00:47:07

not belong to such people, it seems to me

00:47:09

that even if there we had some

00:47:11

folk elements for Greek culture,

00:47:14

and this undoubtedly should have been

00:47:17

because he still received this education

00:47:20

abroad,

00:47:22

but nevertheless less, the

00:47:25

Pythagoreans were very well involved in

00:47:28

this topic, describing the relationship of one

00:47:32

and many, and this topic is exclusive and

00:47:34

was not found anywhere else, it

00:47:36

was practiced only in ancient Greece,

00:47:38

only in the Milesian school,

00:47:41

so I think it is not without reason to

00:47:44

assume that the Pythagoreans are

00:47:46

at least in some -at least they continued the work

00:47:49

begun in the Milesian forests, but they

00:47:53

naturally brought something from themselves,

00:47:55

their love for mathematics affected and they

00:48:00

turned the number into the measure that

00:48:05

underlies the difference in degrees and condensation

00:48:11

Pythagoras price to the question of what is a

00:48:15

stone as a degree of condensation air

00:48:17

differs from

00:48:19

fire as the degree of condensation air

00:48:22

we answered number number this is a measure of

00:48:29

what degree of condensation

00:48:32

the form of stones differs from the degree of

00:48:34

condensation of a certain initial principle to in the form

00:48:37

there is a tree example number they began to

00:48:42

assert that everything is a number everything is a

00:48:48

number every thing is a number and it is necessary

00:48:54

to say this is a very convincing point

00:48:56

of view for the awareness of that time, very

00:48:59

convincing

00:49:00

if you remember colleagues that nothing other than

00:49:03

sensually perceived things in this

00:49:05

consciousness was simply present for the

00:49:08

consciousness of this level of a colleague,

00:49:12

only sensually

00:49:14

perceived reality is real, either in the form of

00:49:17

one water fire of air or in the form of

00:49:21

many of these here are the diverse

00:49:23

objects surrounding us, given to

00:49:25

us by direct sensory experience, and these things are

00:49:31

colleagues, they all have quantitative

00:49:33

characteristics, all

00:49:34

any sensation, it does not exist outside the

00:49:37

quantity of characteristics, for example,

00:49:39

sweet, it can be

00:49:42

sweeter and less sweet and also white and

00:49:45

also anything and sound can to be

00:49:48

stronger carry

00:49:51

yes there is no sensation outside to a personal

00:49:53

characteristic and things are

00:49:55

feelings on the perceived, they are made as

00:49:57

if from these sensations and therefore they do not

00:50:01

exist outside of the quantitative

00:50:03

characteristics of quantitative

00:50:05

characteristics are those that are measured

00:50:07

by number therefore the

00:50:12

assumption

00:50:16

that a thing is a number, every thing is a

00:50:22

number but look at this table at

00:50:24

which I am sitting,

00:50:25

it has a height length width length

00:50:32

became a meter twenty or a meter thirty

00:50:35

its width is 75 8 centimeters its height is

00:50:40

about the same

00:50:41

and every time I try to describe

00:50:45

the characteristics of this table and with these

00:50:47

the characteristics of the table distinguishes it from the

00:50:49

tribune cabinet and the arrangement of elements in it

00:50:52

and even to personal

00:50:56

characteristics and every moment

00:51:01

every time I try to describe

00:51:03

describe what a table is and what it is

00:51:05

more important network the most important features I use

00:51:07

some some numerical expression

00:51:10

so many centimeters so many

00:51:12

centimeters only centimeters is to know

00:51:14

that I always operate on numbers if I

00:51:18

talk about some things

00:51:19

surrounding me pressure atmospheric

00:51:24

pressure such humidity such and such

00:51:27

air temperature such and such wind force

00:51:29

such and God knows what else is that then

00:51:33

you understand the height of a person is such the

00:51:36

west he has such and such eyes, 2 ears, but

00:51:39

who is lucky, an ear, two noses, 1 and so on

00:51:43

and so on, but the width of the nose is such and such nozdri,

00:51:49

well, at least 2 eye color, grayer

00:51:57

or redder, who has more or

00:52:02

less, and even gradations can be

00:52:06

done the difference between the red

00:52:09

eyes of one and the other,

00:52:11

well, you see these things that surround us,

00:52:14

but they all have some kind of

00:52:19

quantitative characteristics, they can

00:52:21

be described using a number, no, don’t

00:52:24

convince me otherwise, this is a very

00:52:26

deep intuition, every thing is a number

00:52:30

Well, at least in every thing there are

00:52:33

quantitative parameters that

00:52:35

can be measured by number, a deep

00:52:37

thought,

00:52:38

then all physics is built on this, all

00:52:42

modern physics, both classical and

00:52:45

non-classical, it is built on this, on the fact

00:52:47

that a thing is a number,

00:52:49

a thing is a number, look at the clear and

00:52:54

apparatus of Thomas physics Yes, yes, of course, it is

00:52:58

indicated literally, it is meaningless

00:53:00

without the

00:53:01

assumption of some kind of quantitative

00:53:03

expression, and also and also everything else,

00:53:09

temperature bridge, etc. and so on.

00:53:15

Therefore, the Pythagoreans

00:53:17

represent a very strong

00:53:20

direction in physics precisely

00:53:23

due to the fact that they managed to combine

00:53:28

physical concepts with

00:53:30

mathematical concepts.

00:53:38

and the crumbs that have come down

00:53:42

to us in our minds, we don’t see

00:53:44

that they made such attempts, well, the

00:53:46

first Pythagoreans also came down to us in

00:53:48

crumbs, but we see that they made such

00:53:51

attempts. True, of course, if we keep in mind

00:53:56

those fragments and evidence that are

00:53:59

addressed exclusively to Pythagoras, then there is the

00:54:03

doctrine of deduction we will find there everything is very

00:54:05

simple and very little, but some of his

00:54:10

followers

00:54:11

some of his followers are somewhere in the

00:54:14

middle level, approximately the development of

00:54:15

Pythagoras Zma, he proposed the doctrine of number,

00:54:18

which in general is also quite early and so

00:54:22

everything is a number and the Pythagoreans there is one

00:54:28

nuance that is not easy to understand, this

00:54:33

nuance is that they did not

00:54:36

distinguish between things and numbers, they did not distinguish between

00:54:41

things and numbers, for them a thing is a number and a

00:54:46

number is a thing, we will think with you

00:54:50

a little differently, we may

00:54:54

think with you at best in the

00:54:56

early Platonic manner

00:55:00

that numbers are things and things are

00:55:03

probably built in accordance with number

00:55:06

but in accordance with number

00:55:08

and are not numbers in themselves, but the

00:55:11

Pythagoreans had a different point

00:55:13

of view, they were convinced that things

00:55:16

are numbers and there are no numbers outside of things,

00:55:23

every thing is a number,

00:55:26

but whose words are colleagues,

00:55:29

this is a thing, there are no numbers separate from

00:55:33

things, a number yes means some thing, well, how to

00:55:38

understand this, well, you just need to provide their

00:55:43

mathematical representations with a physical

00:55:45

meaning, they didn’t have Rogov’s separation,

00:55:47

fundamentally he at least within the

00:55:49

boundaries of philosophy in mathematics and

00:55:51

physics, they had mathematical physics,

00:55:54

if you like, for them physical

00:55:57

reality did not exist outside of

00:55:58

mathematics, and vice versa, mathematical

00:56:00

reality did not exist outside of physical

00:56:02

if we talk about the beginnings of

00:56:05

things, what image should you draw for yourself in order to

00:56:11

understand how things are a number, well

00:56:13

please, there were

00:56:15

two Pythagoreans in the fifth century in the middle of the

00:56:17

5th century before Russia, Hebrew and quantum,

00:56:21

and they taught that all things consist of

00:56:25

indivisible units, if Democritus were here,

00:56:30

he would say, and this is my find, I

00:56:33

proposed to consider everything as indivisible

00:56:36

units, that is, atoms, but I’m at home in

00:56:39

Crete, Leucippus, his senior comrade,

00:56:40

to be precise, but the Pythagoreans were

00:56:44

not alien to this assumption, only they

00:56:48

interpreted these small indivisible physical objects as units,

00:56:53

these are units, if these objects

00:56:58

make up some kind of thing where so and in

00:57:00

the film from quite a lot then it is necessary just

00:57:01

count how many of these units

00:57:04

are included in the composition of these things, you will know

00:57:07

its number in Hebrew and so it was done in response to the

00:57:14

question what kind of person he is, he

00:57:19

means that such a person as a number he

00:57:21

collected a handful of pebbles and

00:57:28

laid out a silhouette of these colored pebbles on a flat sandy area of a person, the silhouette of

00:57:31

a person was recognized by the interlocutor as

00:57:34

exactly the silhouette of a person,

00:57:39

he said, he counted how many pebbles there were and

00:57:41

said that this is the number of people,

00:57:44

of course, this is only an example,

00:57:47

of course, this is not the essence of the matter,

00:57:49

for example, which shows us how in

00:57:53

general, in principle, every thing is structured,

00:57:57

it consists of such of indivisible pebbles,

00:58:00

each pebble

00:58:01

is a one and that’s how many such

00:58:04

ones there are in this creature or in this thing, so

00:58:08

will be her or his number, well, that’s how

00:58:12

they reason, if the assumption is that it’s

00:58:15

true, they reasoned like this, then it’s

00:58:17

completely clear why every thing

00:58:20

is a number because it’s from it no,

00:58:22

what is a number is a certain

00:58:25

set of units, we agreed with

00:58:27

you, then from the forest and Milevsky it is clear to

00:58:29

us that such a number is a

00:58:32

certain set of units, well, that’s

00:58:38

roughly how they reasoned, of course there were

00:58:41

other options, this is the

00:58:43

option that presupposes some

00:58:45

discreteness of the world order and There were also

00:58:48

options that suggested

00:58:51

continuity, that is, non-separation of the

00:58:53

foundations of reality, physical reality,

00:58:57

such thinkers believed that air

00:59:02

can be the beginning of everything

00:59:04

and it is infinite and like infinity

00:59:08

there is some kind of unit, if it begins

00:59:10

to thicken, for example, descending to

00:59:13

degree 2, then it turns from one

00:59:16

to two and if up to the power of 3

00:59:18

into a three and if up to the power of 25 then

00:59:22

the heel turns into 20, that’s why the

00:59:28

designs were different yes but

00:59:31

nevertheless everything is very clear everything consists

00:59:34

of units that have a physical

00:59:37

aspect of their structure they are not just

00:59:40

numbers they are things dashes numbers, therefore, each

00:59:48

is still a number; the elements or beginnings

00:59:54

of numbers are also elements or

00:59:57

beginnings of things; the position must be quite important and at

01:00:02

first it was interpreted well,

01:00:04

completely sensually, physically,

01:00:06

purely elements; these were

01:00:09

apeiron on the one hand apeiron, that is,

01:00:13

something infinite and just on the other

01:00:18

hand prs the limit of the limits of the fact that

01:00:21

infinity delimits from

01:00:25

these elements that have a physical meaning

01:00:27

from these elements from Perez and the operon and the

01:00:31

first things were obtained, they were also the

01:00:34

first numbers, the first things are the first

01:00:38

pure first numbers, these are the first things

01:00:46

in Aristotle’s metaphysics, his

01:00:52

statement about how thought the

01:00:55

Pythagoreans of the very early stage of their

01:00:58

development and Aristotle says that

01:01:01

for them the cosmos, this cosmos seems to breathe,

01:01:07

clearly that it is a living being, the

01:01:10

cosmos seems to breathe and draws itself in from the

01:01:14

boundless pneuma, emptiness from the

01:01:17

boundless pneuma, emptiness, draws

01:01:20

itself in from the boundless pneuma, emptiness and

01:01:22

this is emptiness

01:01:24

as if it delimits things from each other,

01:01:29

move the tribune aside and see that between

01:01:31

the tribune and the table there is an emptiness that

01:01:34

separates the table from the tribune and also other

01:01:38

things, but first this emptiness separated the

01:01:44

numbers from each other, and what acts as

01:01:48

these numbers,

01:01:49

of course, celestial objects, celestial

01:01:52

objects, the most important thing celestial object

01:01:54

sun earth-moon planets and the sphere of

01:02:00

fixed stars, of course, without it there is

01:02:02

nowhere

01:02:03

the spheres of fixed stars as a separate

01:02:06

independent one object

01:02:08

because one sphere imagine

01:02:10

that you are inside a ball

01:02:14

and inside this ball you see only

01:02:20

what your gaze rests on this sphere

01:02:23

if there will be something shiny, burning,

01:02:26

condenses, it will be perceived by you

01:02:30

as a distant fire, as we

01:02:32

perceive, for example, stars are a

01:02:37

separate independent object, the sphere of

01:02:40

fixed stars, which is the same

01:02:43

as, for example, the sun or another

01:02:46

planet of the solar system,

01:02:54

these celestial objects were the first to be separated from each other then the

01:02:58

division of

01:03:01

elements began on these objects that were

01:03:04

differentiated and on these objects

01:03:08

other things or objects were formed

01:03:12

that are not the first subsequent ones, here you and I are

01:03:15

subsequent

01:03:17

each of us is a number but far from the

01:03:19

first each of us is built according to the

01:03:21

principle of a certain number and we are all one

01:03:26

way or another otherwise derivatives of the first

01:03:29

numbers from celestial objects there

01:03:34

were 10 of them the first celestial

01:03:38

objects there were 10 there should have been

01:03:41

10 for the perfection of the

01:03:45

philosophical system and even counting

01:03:49

including the sphere fixed height the first

01:03:52

ten all other objects are 2 3 and

01:03:59

other tens

01:04:00

and you and I are among these tens

01:04:05

I don’t undertake

01:04:07

to explain what category

01:04:10

this next ten that you and I

01:04:14

occupy is something like this: a thought or are they

01:04:20

the beginning of things and the beginning of numbers the beginning of things

01:04:24

and the beginning of numbers coincide with each other

01:04:29

as thinking develops, the

01:04:31

beginnings were freed from sensory

01:04:34

content to one degree or another,

01:04:38

especially in thinkers oriented towards

01:04:42

Pythagorean values, but

01:04:45

such thinkers who themselves tell

01:04:47

me were Plato, for example, he

01:04:52

had very close connections with the

01:04:56

mathematical ideas of the

01:04:57

Pythagoreans, but the Pythagoreans were the most Pythagoreans to me,

01:04:59

so according to the later

01:05:03

ideas of numbers and things are different

01:05:06

from each other, that’s why they have different

01:05:08

elements are elements of

01:05:11

things, so it remains apeiron and ps, but

01:05:14

the elements of numbers turned out to be even and

01:05:17

odd, something like this, this property of a number is

01:05:20

divided in half, that is, to be

01:05:23

subjected to dichotomous division,

01:05:25

they are looking for this property of a number,

01:05:28

thanks to which the number is not divided

01:05:30

in half, numbers are even or odd

01:05:39

and units are both

01:05:40

even and odd from the point of

01:05:43

view of

01:05:46

Aristotle's Pythagoreans explain why Aristotle

01:05:49

generally did a good job of kneading Pythagorean

01:05:51

mathematics Pythagorean philosophy they don't

01:05:54

say he even wrote a book

01:05:56

dedicated to Pythagorean philosophy

01:05:58

which has not been preserved, but his

01:06:01

extensive reasoning has been preserved

01:06:04

dedicated to Pythagoras there, preserved in

01:06:06

metaphysics, so Aristotle Aristotle

01:06:14

says that the idea that one

01:06:17

is even and odd was,

01:06:19

as it were, an initiated situation when we

01:06:22

add one with some other

01:06:25

number, we put one with an even

01:06:27

number,

01:06:28

we add one to two, we

01:06:30

get an odd number, where does the

01:06:36

property of oddity come from in this new number after

01:06:42

all, the properties in this new number

01:06:45

appear from the terms, they go from the

01:06:48

terms to the sum of three terms, we

01:06:52

have only two, which is obviously

01:06:54

even, on her forehead it is written that she is

01:06:57

fair and ones, and as a result of adding

01:07:01

even to one, we get an odd

01:07:04

number from two, the

01:07:09

property of not even couldn’t

01:07:11

project onto the sum onto the result

01:07:15

couldn’t mean one comes under suspicion

01:07:20

we take a new number three and

01:07:25

add one to it three is obviously an

01:07:28

odd number and if

01:07:32

it can transfer any property to the

01:07:34

result then only the properties of non-parity

01:07:37

look at the result un even four

01:07:41

has the property of parity, it’s curious

01:07:44

where this property came from fours,

01:07:48

we look at the three of threes, it’s obviously an

01:07:52

odd number and the properties of parity, but we

01:07:55

definitely couldn’t convey the fours,

01:07:59

colleagues can only assume that the

01:08:02

tit probably tried,

01:08:06

there are no more options, and they used this option

01:08:09

saying that one and

01:08:12

counting for odd it is even and odd, and although we do

01:08:18

n’t see any obvious non-parity in it,

01:08:20

potentially there is non-parity in it

01:08:22

and it manifests itself through

01:08:25

the addition of

01:08:26

one with some other number in the environment, and the

01:08:28

numbers one of

01:08:29

course occupied a very important

01:08:32

position, but because it is the beginning

01:08:35

of numbers and things she and at first the natural

01:08:40

series of numbers I had one each there

01:08:43

would be no number and there would be no things from the point of

01:08:46

view of the Pythagoreans Batman called

01:08:49

Zeus called the deity god the beginning

01:08:54

of course the two is a moving unit the

01:08:58

unit that came into motion as if

01:09:01

bifurcated was it moved from its place

01:09:05

having produced something the difference in itself and the two

01:09:15

were considered 7 and by the Pythagoreans as the

01:09:17

feminine principle as the beginning striving for

01:09:22

infinite divisibility as a kind of symbol of

01:09:24

apeiron and infinity because the

01:09:28

geometric expression of the two

01:09:30

is a line and it is a dilemma to

01:09:32

infinity arras gave it to

01:09:34

infinity, which means it expresses this

01:09:39

property of infinity in itself sees

01:09:42

divisibility of their infinite three

01:09:46

if two was the first even number

01:09:49

the date three is the first odd number

01:09:52

or, as it were, the child of

01:09:56

the fusion of one and two by the way they

01:09:59

called one Zeus they sent

01:10:02

these names of famous people very

01:10:06

two called gerai the wife of Zeus and

01:10:10

they have it in general and it was to be

01:10:14

expected that a child appeared, a child, a

01:10:16

C grade, a C grade, I was called a

01:10:22

child, this is a balloon for pilgrims,

01:10:24

but he is so clever, he loves so much

01:10:29

order, beauty and perfection that in

01:10:33

accordance with his device,

01:10:35

even the cosmos was built in accordance with his tragic device; the cosmos

01:10:41

has three phases in its development, if

01:10:45

we take into account its movement in time, it

01:10:48

has the beginning of the emergence of childhood, it

01:10:51

has a period of maturity when

01:10:54

some peaks are reached, ok we carried whatever we wanted and a

01:10:57

period of withering space and like people they

01:11:01

also come and go only last

01:11:04

longer and I’m as offended as we are but they

01:11:07

definitely

01:11:08

leave in order to turn into this the

01:11:12

first beginning from which later

01:11:14

another cosmos will arise, either the same

01:11:17

or some other, and besides, the cosmos is

01:11:24

not yet tragic in a static sense

01:11:26

because they identified in this cosmos the

01:11:29

beginnings of the divine sphere of divine

01:11:31

reality, yes, these are the gods of the soul to the beginning of the crudely

01:11:35

material,

01:11:36

not very good, by the way and

01:11:40

ask for the beginning and the

01:11:42

reality or layer or sphere in which

01:11:45

these two principles are connected with each other,

01:11:47

here people belong precisely to such a

01:11:49

middle layer in which there is something

01:11:52

divine, there is something dirty, dark

01:11:55

and unpleasant matter in all respects

01:11:59

unpleasant, thanks to this we are mortal

01:12:03

just read here is the misinformation of matter, we

01:12:05

were mortals in terms of matter, we were

01:12:07

immortal and there is matter, so that’s

01:12:11

unlucky in general, C is a good

01:12:17

number, but colleagues are the best, best-

01:12:21

tuned are four, they are wonderful, they are

01:12:25

rich in function, but look, but is

01:12:28

n’t four wonderful if we

01:12:31

take all the numbers included in the four

01:12:34

and add them up and get 10,

01:12:36

but well, it would seem like a four, well, what’s

01:12:39

interesting, and you add up all the numbers

01:12:41

included in the ten, you will have

01:12:43

a decade already counting up to 1 plus 2 plus 3

01:12:49

plus 4 equals 10 and besides Moreover, if

01:12:54

we put all the numbers included in the

01:12:56

tens into some kind of

01:12:59

proportional relationship, then we will get the most important

01:13:02

musical consonance and

01:13:03

fourth fifths and octave, but the most

01:13:07

valuable thing in the four is that with the help of the

01:13:10

four colleagues, you and I can

01:13:14

build a

01:13:15

volume that is nothing other than krill

01:13:19

from physical spatiality, if you please,

01:13:24

we have an example at our disposal.

01:13:29

excuse us, we have a unit at our disposal

01:13:31

if we project a unit onto a plane

01:13:33

they liked such an example, this

01:13:35

will give us what.

01:13:39

if we further take the two that is

01:13:42

part of the four and project it onto the

01:13:44

yota plane, we get that the line

01:13:47

is obtained, and if we take the three and

01:13:53

project it onto the plane, what we

01:13:56

get in the plane is the form of a

01:13:59

triangle, well, an elementary plane

01:14:01

from two points, we can’t build a plane, but

01:14:03

here IS-3 is already possible out of four, but out of

01:14:08

three it will be elementary, everything that is

01:14:10

elementary is better, I’m a great person, but

01:14:13

if colleagues we take four

01:14:16

and project it into some

01:14:19

space,

01:14:20

then we will get that colleagues it’s me and

01:14:25

that’s what I said the condition of the problem and I

01:14:28

need the answer, the volume will turn out correctly,

01:14:32

we will get the volume, here we have

01:14:34

a triangle and here we have it.

01:14:37

projected onto the plane, a unit,

01:14:39

here we have lines, here we have a three,

01:14:42

projected onto a plane which gives the

01:14:44

actual plane and a certain appearance of

01:14:46

some triangle before and we will stand outside

01:14:50

this triangle with another point in it

01:14:52

and we get the first elementary

01:14:56

volume 1 elementary volumetric figure

01:14:59

which was called a tetrahedron or a

01:15:02

pyramid, a pyramid, we got a pyramid to

01:15:05

listen to it, it’s not just like that,

01:15:09

it’s a hint of some kind of extraordinary

01:15:13

fundamentality of mathematical

01:15:14

thinking, a pyramid is what it is, it’s an

01:15:19

elementary

01:15:21

elementary volumetric figure that

01:15:25

caliber should correlate with an

01:15:28

elementary physical figure with

01:15:30

some kind of elementary body is there

01:15:34

must be some kind of

01:15:36

elementary bodies and if they exist, then they

01:15:38

have the form of an

01:15:41

elementary geometric figure, don’t

01:15:44

forget that every thing is a number, that

01:15:48

mathematics underlies all

01:15:50

physical reality, that the plane of a

01:15:55

line, etc., these are also some

01:15:57

modifications of numbers were not about numbers there was no

01:16:02

pollination, you wouldn’t have a two, there wouldn’t be an

01:16:05

or her, and if there wasn’t a one, there wouldn’t be a

01:16:07

dot. line and so on

01:16:12

are built according to the principle of corresponding

01:16:14

numbers of units two-three four you

01:16:19

take 1 1 1 1 dimension four is

01:16:23

connected for example and you will not have

01:16:25

volume the plane will be of course yes

01:16:29

plane but there is no volume like this

01:16:34

they are approximate thoughts when they saw

01:16:37

that it is four opens up such opportunities,

01:16:39

they were so happy, but

01:16:41

Pythagoras apparently, or maybe not,

01:16:44

maybe Pythagoras and someone from his

01:16:46

inner circle, and in the future they

01:16:50

even included their hymns in which they

01:16:53

talked about that example, if you need to point

01:16:56

to Pythagoras, they talked about that that

01:16:58

we swear in the name of the one who gave us the teaching

01:17:02

about the notebook, that is, the fours of eternally flowing

01:17:05

natures having the root of the exact four

01:17:08

is the source of this and this is the sensually

01:17:11

perceived nature

01:17:13

because with the help of the four the

01:17:17

most important property of

01:17:20

the senses on the perceived reality is constructed mathematically,

01:17:22

no other I will notice they simply do not

01:17:25

they knew at that time the most important property -

01:17:27

what

01:17:29

volume or extent

01:17:32

of spatiality -

01:17:35

it is clear that yes, colleagues, this is the

01:17:39

meaning of the four in their

01:17:43

understanding of the role of numbers in the structure of

01:17:46

the universe from the point of view of the cosmic

01:17:50

structure, the Pythagoreans were quite

01:17:52

standard, and their views were quite

01:17:54

standard for that time

01:17:56

although the unity was not such, it was

01:18:00

due to some kind of internal

01:18:03

discipline, someone believed that fire

01:18:06

is the basis of everything, someone that water is

01:18:09

the basis of everything, well, it is clear that over the many

01:18:11

many centuries of the existence of the Korean

01:18:13

school, views could change, and of course,

01:18:18

after a thousand years, hardly anyone something

01:18:21

will think exactly the same way as the founder of the

01:18:24

school, but how did this happen with philosophy Thales of

01:18:27

Miletus began with the fact that everything is water

01:18:29

ended with the

01:18:31

development of the

01:18:36

voices of philosophy starting from the position

01:18:40

that everything is water ended with such

01:18:42

deep idealism of Plato and Aristotle

01:18:44

and mysticism then after some

01:18:47

very for a long time, mysticism was much

01:18:50

Platonist, well, as a tigress, you could hardly

01:18:53

maintain an unchanged position, so

01:18:56

these principles were interpreted differently,

01:18:58

but one thing was invariably that this beginning

01:19:01

is numbers, that the

01:19:04

beginning seems to breathe, condensing and discharging

01:19:08

naturally and changing, changing its

01:19:10

numeric if you like

01:19:12

some kind of connotation descended twice,

01:19:15

which means it became a two, condensed four

01:19:17

times, became a four, it does all this

01:19:20

as much as the very unit that is identified

01:19:23

with either fire or air or

01:19:25

something else interesting is their doctrine of the

01:19:29

transmigration of souls to a colleague, they believed

01:19:32

that souls souls are resettled,

01:19:37

the body is resettled for these souls for centuries, the place is very

01:19:40

bad and the bodies, my body is

01:19:43

of course worse, this is a consolation, there are

01:19:45

bodies of frogs,

01:19:48

burdocks of some kind growing out of the grave

01:19:51

of Bazarov or something else, this is

01:19:54

absolutely disgraceful, but our body is

01:19:57

nothing good in they don’t maintain

01:19:59

some kind of grave for themselves, I would say so, well, yes,

01:20:03

they believed that this is a grave, that

01:20:05

our soul, immortal eternal gods

01:20:08

like that, falls under the power and drive away

01:20:12

from this dirty and unclean body and

01:20:16

lives here as in a dungeon as in a dungeon with

01:20:20

covered in arms and legs and the role of

01:20:25

shackles is played by our nerves,

01:20:30

our veins and capillaries and so on, but as if the

01:20:34

soul sits in a prison and a significant

01:20:39

event is its exit beyond the boundaries of

01:20:41

this body, that is, then the soul,

01:20:44

leaving the grave, does not seem to come to life

01:20:46

I will say it is resurrected, but it passes into another

01:20:49

state of its own, connected with the present, a

01:20:51

genuine, much higher

01:20:53

quality of life, then it becomes

01:20:57

like the gods, like the gods, and for some

01:21:00

time it exists in their

01:21:03

midst, but you know the laws of the cosmos are inexorable

01:21:08

and if you didn’t live very well or if

01:21:12

you were generally a criminal, then

01:21:16

necessarily your internal

01:21:18

structure of your passions that you

01:21:21

raised for yourself during your earthly

01:21:24

life, for example, you loved to eat or smoke or

01:21:27

do something bad

01:21:29

passions formed themselves formed

01:21:33

they work until they love not in the body no

01:21:36

they are in the soul that's where you take them

Description:

Курс "Античная философия" читает Сергей Павлович Лебедев, д.ф.н., проф., декан факультета философии, богословия и религиоведения РХГА 0:00:20 Новый строй мышления - начало философии: "Все есть одно" 0:00:50 Фалес. "Все есть вода" 0:01:20 "Все есть одна стихия" - высказывания античных философов 0:01:40 "Все есть одно" как философская позиция 0:07:18 Переход количества в качество - принцип античной "физики" 0:12:29 Анаксимандр 0:13:23 Апейрон 0:18:45 Анаксимен 0:24.10 Основные положения милетской школы 0:26:24 Понятийный аппарат античной и современной физики 0:28:26 Пифагор и пифагореизм 0:28:53 Биография Пифагора 0:45:37 Теоретические положения пифагореизма, шаг вперед по сравнению с милетской школы 0:46:58 Взгляд на пифагореизм как на не-греческую тенденцию 0:47:50 Понятие числа 0:54:40 Вещи и числа 1:00:05 Трактовка числа у пифагорейцев. Беспредельное (апейрон, ἄπειρον) и предел (перас, περας) 1:01:54 Небесные сферы 1:12:55 Пропорции чисел - музыкальные интервалы 1:13:26 Число и пространство. Объем. 1:16:38 Четверка - источник чувственно воспринимаемой природы. Конструирование реальности 1:17:57 Разнообразие взглядов пифагорейской школы 1:19:58 Учение о переселении душ РХГА в сети: https://vk.com/rhgaru https://www.facebook.com/unsupportedbrowser https://www.facebook.com/unsupportedbrowser https://www.youtube.com/user/rhgaru https://www.rhga.ru/

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