Introduction
Before discussing the methods and perspectives to ask about the origins of Hellasian thinking, it would be the order of discussion to clarify what is the essence of Hellasian thinking.
Of course, the question of what the nature of Hellas thinking is not of the nature that can be answered so simply.
What is the essence of Hella’s thinking? Does such a thing exist? If I exist, what is it?
A review of these questions will have to precede the work of tracing the origin of the accident. If the nature and content of such an accident do not exist， The work we want to carry out will have no choice but to be House of Card.
There is a possibility of an error of oversimplification, but let us now define some of the following features regarding the nature of Hellasian reasons.
The pursuit of conflicting ways of thinking
Hellas’ unique way of expression, “Men〜 de〜（ on the one hand, like this, like this） on the other hand,” shows that there is no dogma in Hellas’ thought structure.
These open linguistic expressions show that their views on any fact or issue are brightly open. In other words, they basically acknowledge that the worldview or thinking structure that understands the world can vary.
This seems to be the ‘open’ attitude of the mind that exemplifies the diversity of views. In addition, this linguistic use opens up the possibility of conflicting ways of thinking.
For example, as Herodotus is reported in various sections of 『History』, his attitude of acknowledging the differences between various local cultures and political and institutional religions at the time clearly demonstrates the Hellas’ view of the world.
The open-thinking attitude of the Hellas has also contributed greatly to the formation of political culture and political thinking that resolves political confrontation and conflict.
The typical attitude of seeking truth through conflicting mindsets can be found most clearly in the Socrates question-and-answer method or in a philosophical method called midwifery.
Socrates asks “What is X?” about a problem that is of interest to humans, and in the process of pursuing an answer to that question, he chooses an academic method of constantly asking questions and answers according to various perspectives.
Geometric way of thinking
The development of abstract thinking through geometric thinking shows the characteristics of Greek thinking. Needless to say, it was Egypt’s ‘ground measurement’ that enabled abstract thinking to function by stimulating their mental world.
The achievement of the Greeks above was that they replaced the empirical skills of the Egyptians with an argumentative a priori study. The Hellas are not applying geometric thinking to any specific field but applying it to the attitude of understanding the entire universe surrounding humans.
Their understanding of God and the universe also shows that it is basically an attitude that assumes geometric space.
Hellas’ natural philosophers are spherical in the shape of the Earth. This geometric spherical figure represents the harmony and order that dominates the universe. The sphere, which was seen as the most complete form among geometric figures, also means the completeness of God. This point is evident in the new building of the Csenanes.
In addition, interest in geometric thinking gave the police an opportunity to inspire equality among the citizens of the police. The Hellas attributed the harmony and balance between the various stars orbiting the Earth in the center of the universe to the presence of stars on columns that maintain the same distance from the center.
Geometric thinking, the principle of harmony and balance in the universe, has also been applied to the political sphere. The equal relationship between citizens living together in the city arose from the perception that everyone is at far the same distance around Acropolis and Agora, which is located in the center of the city.
From Geometry to Logic
This geometric thinking later led to the development of what we call “abstract studies” called logic. This form of thinking is closely related to their attitude of asking for the logical basis or its universality that empirical technology can enable.
If that kind of reflection that we call logical begins in this context, we are asked to add the task of explaining the close correlation that exists between logical and geometric thinking. Nill points out that these ideas are being found among logic, as he hopes special varieties will be embraced and discovered under general rules, the most common pattern of discussion in geometry.
The most commonly accepted argument is that the deductive system, the strongest tendency of Hellas’ logic, was determined by reflections on deductive systems, which usually represent geometry as a deductive system.
The Expansion of Geometric Thinking
On the other hand, the Hellas applied this geometric thinking, which they accepted as a universal thinking system that grasped the world, to the realm of architecture and art, leaving beautiful buildings and sculptures. The basic principles of beauty were ‘harmonization’ and ‘balance’ based on geometric proportionality.
The Hellas did not think of ‘esthetics’ as an independent study that explored the principles of beauty. For them, harmony was the nature of the universe.
They contemplate harmony in the structure of cosmology. “Harmony is the unity of many mixed things and the unity of things that do not match,” Pilolaus says.
etymology harmony means ‘congruity’ and ‘unification’ among the components. It is because of this unity that harmony among Pythagoras is positive and beautiful.
“Unlikely, unrelated, and unevenly arranged things are inevitably bound by this harmony,” Pilolaus said. He also considered the harmony of sounds to be a deeper harmony.
In other words, he saw the harmony of sounds as an expression of the internal order that exists in the structure of things.
The Hellas regarded harmony and proportion (balance) as valuable and beautiful, objectively determined by the objective nature of things. Beauty was a matter of proportion， scale， and number For them, order and balance were beautiful and useful, but disorder and lack of balance were ugly and useless. This idea would later emerge as a hallmark of Hellas aesthetics
The Relationship Between Language and Thought
The work of the Hellas who made this abstract thinking possible is also taking root in their language. Language is closely related to human thought.
Understanding classics should be done on the same level as understanding their language. The relationship between language and classics is also a question asking about the relationship between human language and thinking.
So, Henri Delacroix points out, “There is already a reason in the language, and the language is not only a reason, but also the reason is beyond the dimension of the language, and the reason can never be completely revealed through linguistic expression.”
There is a certain paradox here. Understanding the language is necessary to understand the classics, but it must not stop there. In order to understand classics, we must weigh not only the understanding of language but also the conditions of ‘life’ that made their language possible.
A prerequisite for understanding Greek classics is to look at their linguistic structure. “The languages have the foundation for the human mental structure,” notes Bruno Snell. “This structure is fully developed only when languages have grown and finally come to the stage of philosophical thought.”
In addition to conceptual languages with mental characteristics, all linguistic premises for the formation of scientific concepts can be found in some features of the Hellas language itself.
The Hellenes can also explain the philosophical meaning of ‘ideas, the most important term in Plato’s philosophy, especially in natural philosophers before Socrates， including many abstract words, including to hen, the most important word in Parmedes’ philosophy.
Greek New Building and Cosmic Thinking
The Hellas’ unique view of religion dominates their thinking structure. Unlike Hebronism, they did not see the world of gods and the human world blocked by an abyss barrier that could no longer be crossed.
So when they drew the human world, they saw the world in an orderly manner, just like the world of gods, as the ideal form.
This effort, which already began with Homer for a clearer understanding of the order of the world, led to the pursuit of unified principles to explain the confusion and irregularity of the world in various areas as early as 600 BC.
Therefore, people with wisdom, including Hellas’ natural ironworks, wanted to explain the unified principles that dominate this world in a unified way.
Just as Solon presupposes one virtue, that is, courage and fairness, and the lyric poem Sapo contrast what was once highly regarded with the one she once respected, Thales in the Pediatric region also explained that “water” is the only source and essence of all things.
After that, Anaksimandros and Anaksimanes succeeded in Thales’ way of thinking, Xenophanes also continued to develop this thinking by asking questions about the true reality of the world.
This one-sided tendency led to the important discovery that “God is one.”
In the end, the mindset to grasp the principle that dominates the world as one is, in other words, not only Sapo’s question but also the question raised by Thales is what is true and what is not, a basic attitude to identify what is real and what does not exist.
The search for this divine order is also an expression of a human mental attitude that dreams of a rise to clear knowledge, that is, divine knowledge, from the virtual knowledge that humans must have.
As is most evident in Homer’s literature, the Hellas are free of their gods. Everything is left to God, but it does not maintain the relationship between man and God as an absolute main species. Below line 116 of 『Theogony』 of Hesidos, the following is being sung. Indeed, at first, comes the chaos, then the broad heart, the permanent home of everything, the cloudy Tarros in the corner of the wide-roaded land （Gaia）, the most beautiful of the immortal gods， whose limbs are hanging down， and Eros that soothes the minds and the minds of all Gods and all men.
As it is also revealed here, Chaos is the first to appear before everything. Chaos, as is commonly understood, ‘I don’t mean chaos.’ If you analyze this word linguistically, it means a crevice between the sky and the earth.’ Originally chaos meant cracked， empty， empty.
The meaning of chaos that Hesidos says is fundamentally different from the idea that God created this world from the “state of chaos” in 「Genesis」. Hesiod believes that first of all, there was a space where natural objects such as the ground， and the sky could be made.
In order for everything to be created, there must be a place for them to enter first. So in principle, the universe does not arise from ‘anything at all’. In addition, there is no role of the creator who creates the universe like the ‘God’ in Hebron.
Of course, Hesiodos does not explain how all of these beings were created and how they were separated. He tells only the genealogy of God that explains the “birth of an orderly world,” or cosmogony. The birth of Gaia， Tartaros， and Uranos is the origin of three gods, and at the same time, the origin of three large areas of the universe: land, underground world， and sky.
In Hesiod’s, the birth of gods is only a “picture of the structure of the physical world,” as he understands it.
Like this, the divinity of Hellas can create something from nothing. According to the Hellas mentality, there is no creation from nothing. Nothing but nothing comes out of nothing.
There can be no “history of the creation of heaven and earth” in a Christian sense for the people of Hellas. Hellas’ divinity can only design or transform a given object.
According to the Hebrew way of thinking， God’s grace is proved by God to remove the natural order of things. There is nothing impossible before God. Of course, in Hellas’ mythology, heroes sometimes ask for visible signs of divine help.
But one sign of this is lightning, a flying bird, and， sneezing. Probabilistically, these things cannot be said to have happened at the moment they had always hoped for， It could have just happened by chance.
But for the Hellas, it is very strange for Gideon to bargain with his god in 「Book of Judges」. Those who pray to God explicitly demand that the order of nature be evangelized, and such things that cause faith to cause irrationality cannot happen to the Hellas.
According to the classical Hellas notion, the gods themselves are also subordinated to the order of the universe. Even in the world of Homer, supernatural things happen according to a firm order. Furthermore, there must be the right rules that must be followed even if the gods must intervene in worldly affairs.
It was the task of Hella’s philosophy to understand and understand the laws and principles that govern this order.
God is a predicate concept
In linguistic terms, Hellas uses the word ‘god’ as a predicate concept, according to a Christian concept， When someone says God is good， he accepts God as a ‘being’ as a transcendental being， The word ‘god’ appears in the position of the subject in the Hebrew language, but for Hellas, the order is reversed.
The Greeks say, “Love is God” and “Beauty is God.” This expression does not mean the existence of a mysterious sacred being, but something about love and beauty that no one can deny.
To them, the word God refers to something that is beyond what one has to die can think of, and what the Hellas use to refer to a human being is a word that means “a being that has no choice but to die.” On the other hand, the Hellas call God “Thanatos,” or “dying being.”
Therefore, when the Hellas are thrilled or in awe of things that give them joy or fear, they say, “This is God,” and “That is God.”
So to the Hellas, God means more than human beings, immortal beings, and immortals. From this point of view, it can be said that the Hebrews headed for monotheism， and the Hellas were pursuing a polytheistic mindset.
However, in the case of Hellas reasons, Hesidos’ 『Theogony』 thinking and Xenanos’ thinking were clearly advancing in the direction of preparing for monotheism.
This mindset related to their religious view， worldview， nature view， language view, etc., which are combined with the Hellas people, is basically a mental work aimed at objectivity， logic， and science. At this point, the question of how religious thinking is related to objective thinking among Greek reasons may be raised. In this regard, the answer can be found in the thoughts of Homer and Hesiodos, who established Olympus’ faith.
