Friedrich Nietzsche[35] claimed that Anaximander was a pessimist and that he viewed all coming to be as an illegitimate emancipation from the eternal being, a wrong for which destruction is the only penance. [40], We may assume that the contradiction in the different interpretations is because Anaximander combined two different ways of thought. Impossible d'ajouter l'article à votre liste. The basic elements of nature, water, air, fire, earth, which the first Greek philosophers believed that composed the world, represent in fact the mythical primordial forces. Selon le type de livre numérique, nous vous conseillons un support optimisé pour votre expérience de lecture. La philosophie n'est pas née à proprement parler en Grèce, mais dans les colonies grecques d'Asie Mineure. For this reason he would not have survived if this had been his original form. Livraison accélérée gratuite sur des millions d’articles, et bien plus. Vous écoutez un extrait de l'édition audio Audible, Apeiron: Anaximander on Generation and Destruction.

Clémence RAMNOUX, which acted on the creation of the world (cf. In the Hindu cosmogony which is similar to the Vedic (Hiranyagarbha) the initial state of the universe was an absolute darkness. The apeiron, central to the cosmological theory created by Anaximander in the 6th century BC, means limitless, infinite, or indefinite.
Voir les 100 premiers en Livres anglais et étrangers, Greek & Roman Philosophy (Livres anglais et étrangers), History & Surveys of Philosophy (Livres anglais et étrangers), Afficher ou modifier votre historique de navigation, Recyclage (y compris les équipements électriques et électroniques), Annonces basées sur vos centres d’intérêt. It is clear that he, seeing the changing of the four elements into each other, thought it right to make none of these the substratum, but something else besides these; and he produces coming-to-be not through the alteration of the element, but by the separation off of the opposites through the eternal motion. This alone explains how one object can be transformed into another, since each thing already contains all other things in germ.

Anaximandre (env.
His answer to the question of 'Where did everything come from?'  : […] THALES (Floruit circa 585 B.C., the date of the eclipse)", https://en.wikipedia.org/w/index.php?title=Apeiron&oldid=971656125, Articles containing Ancient Greek (to 1453)-language text, Articles with dead external links from October 2016, Articles with permanently dead external links, Creative Commons Attribution-ShareAlike License, This page was last edited on 7 August 2020, at 12:59. Ancient History Encyclopedia. It is said that Apollodorus, in the second century BCE, stumbled upon a c… Anaximander was born in 610 B.C.E. We have also been recommended for educational use by the following publications: Ancient History Encyclopedia Foundation is a non-profit organization registered in Canada. It adopted apeiron as the origin of all things, because it is completely indefinite. In particular, it presents a completely new interpretation of the key word Apeiron, or boundless, offering readers a deeper understanding of his seminal cosmology and, with it, his unique conception of the origin of the universe. However, the world is not eternal and will be destroyed back into the apeiron, from which new worlds will be born. (Physics, 24). The formulation of this concept is all the more impressive when one considers it was conceived of at a time when the existence of the Greek anthropmorphic gods was a given.

Water was a liquid but, when heated, became air (steam) and, when cooled, became a solid (ice), and could also mix with earth to dissolve it into mud but then harden to agin become a solid. Aetius (1st century BC) transmits a different quotation: Everything is generated from apeiron and there its destruction happens. Chose riche ou grosse de contraires, qui vont se séparer et s'affronter : le côté de tout ce qui est chaud-léger-lumineux ; le côté de tout ce qui est froid-dense-obscur. For they give justice and compensation to one another for their injustice according to the ordering of time, as he said in poetic terms. En effet, la conception centrale de la cosmologie de Thalès, selon laquelle l'Eau était l'élément primordial de l'Univers, ne doit pas être interprétée littéralement […] Ce n'est ni Terre, ni Mer, ni Feu, mais encore une autre chose, portant un autre nom. Marque d'une pensée obscure correspondant à un réel irréalisé, manquant de forme pour se présenter à un savoir qui puisse le contenir ou le représenter, l'infini – l' apeiron – serait indétermination, désordre, mal.


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