The Noetic Society is a group of Platonic philosophers dedicated to mastery of self and the study of ancient philosophy.
Sunday, June 29, 2008
idea or Idea? Note the difference...
A discussion opened last Friday between Dr. Grimes and a student of his. This particular student of Dr. Grimes, who is currently pursuing a BA in philosophy at CSU Long Beach, brought up a subject that is often misunderstood among modern-day readers of Hellenic (ancient Greek) philosophy -- the word "Idea."
Let's take a look at dictionary.com's definition of "idea."
i·de·a
1.
any conception existing in the mind as a result of mental understanding, awareness, or activity.
2.
a thought, conception, or notion: That is an excellent idea.
3.
an impression: He gave me a general idea of how he plans to run the department.
4.
an opinion, view, or belief: His ideas on raising children are certainly strange.
5.
a plan of action; an intention: the idea of becoming an engineer.
6.
a groundless supposition; fantasy.
7.
Philosophy.
a.
a concept developed by the mind.
b.
a conception of what is desirable or ought to be; ideal.
c.
(initial capital letter) Platonism. Also called form.an archetype or pattern of which the individual objects in any natural class are imperfect copies and from which they derive their being.
Although an explanation of the Platonic version of Idea is provided, this definition doesn't give it's true meaning in the classical world as the ancient Greeks understood it.
Idea, in the classical world, literally meant "beholding" or "to behold" and was an experience rather then some concept or thought.
This simple issue causes great disturbances in the understanding of the classics and must be addressed for anyone who reads ancient Greek philosophy.
That's a very useful comment on idea as ordinarily understood and Idea of Plato. Can we not say Idea of Plato to be Archetype out of time, space and causality, of which all forms, types, are imperfect representation in time and space, and which cannot be known but which one can become one with. HOW can one ever become one with It if It is not in us, the very foundation and basis of our being ?
This brings up to my mind the cognate idea in the Bhagavad-Gita (chapter XIII):
"It is the object of wisdom, from knowing which a man enjoys immortaltiy; it is that which has no beginning, even the supreme Brahma, and of which it cannot be said that it is either Being (Sat)or Non-Being (Asat). It has hands and feet in all directions; eyes, heads, mouths, and ears in every direction; it is immanent in the world, possessing the vast whole. Itself without organs, it is reflected by all the senses and faculties, unattached, yet supporting all; without qualities, yet witness of them all. It is within and wthout all creatures animate and inanimate; it is inconceivable because of its subtlety, and although it is near it is afar off. Although undivided it appears as divided among creatures, and while it sustains existing things, it is also known to be their destroyer and creator. It is light of all lights, and is declared to be beyond all darkness; it is wisdom itself, the object of wisdom, and that which is to be obtained by wisdom; IN THE HEART OF ALL IT EVER PRESIDETH."
1 Comments:
That's a very useful comment on idea as ordinarily understood and Idea of Plato. Can we not say Idea of Plato to be Archetype out of time, space and causality, of which all forms, types, are imperfect representation in time and space, and which cannot be known but which one can become one with. HOW can one ever become one with It if It is not in us, the very foundation and basis of our being ?
This brings up to my mind the cognate idea in the Bhagavad-Gita (chapter XIII):
"It is the object of wisdom, from knowing which a man enjoys immortaltiy; it is that which has no beginning, even the supreme Brahma, and of which it cannot be said that it is either Being (Sat)or Non-Being (Asat). It has hands and feet in all directions; eyes, heads, mouths, and ears in every direction; it is immanent in the world, possessing the vast whole. Itself without organs, it is reflected by all the senses and faculties, unattached, yet supporting all; without qualities, yet witness of them all. It is within and wthout all creatures animate and inanimate; it is inconceivable because of its subtlety, and although it is near it is afar off. Although undivided it appears as divided among creatures, and while it sustains existing things, it is also known to be their destroyer and creator. It is light of all lights, and is declared to be beyond all darkness; it is wisdom itself, the object of wisdom, and that which is to be obtained by wisdom; IN THE HEART OF ALL IT EVER PRESIDETH."
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