Isagoge

[kavaris]

Theres a couple points from history i want to get to, not just *isagoge*, so bare with me. First, what is this isagoge?

In the medieval world, students did not learn Aristotle directly. They began with "Isagoge" (εἰσαγωγή [ei-sa-go-je]), a short work by Porphyry that served as an introduction to logic and classification. Its purpose was to train the mind before engaging with more difficult texts. The Isagoge explained a small set of basic concepts: genus, species, difference, property, and accident; that allowed students to understand how things are defined/grouped and distinguished. These ideas had the foundation to reading, arguing, and reasoning clearly encapsulated within.

The Isagoge functioned as a prelude you could say, as Aristotle's work depended heavily on precise definitions and logical structure. Once students understood "how a thing belongs to a class", "what makes it what it is", and "what traits are essential versus incidental", they were prepared to graduate towards other, higher realms of study/philosophy, and metaphysics. Aristotle's vocabulary tended to focus on analysis (analyzing being), as well as cause and change, reasoning itself. The Isagoge gave students the mental framework needed to correctly follow that sortve rigorous outlook. In this way, it became a standard—and not a replacement for Aristotle, but the more foundational aspects towards that Aristotelian way of thinking you might say.

Why do i bring this up? Well, i figured most people already know've Aristotle, but they dont know the more foundational isagoge (and the proceeding history thereafter). There's quite a plethora of interesting/hidden/forgotten stuff you can find in ancient greek+latin texts and so on, if you take the time to go through it all.

The study of distinctions, or differences (such as, "... of the mind") comes later in medieval education, and was formalized as a technical tool under the term "distinctio..." Scholastic thinkers regularly used distinctions such as distinctio realis (real distinction), distinctio formalis, and distinctio rationis (distinction of reason). Students were explicitly taught that some distinctions exist in things themselves, some exist only in the mind, and some are (or exist) somewhere in between. Boethius, who transmitted Porphyry and Aristotle to the Latin West, emphasized how definitions depend on differences and how misplaced distinctions can lead to false arguments. He also trained students to pay careful, almost methodical attention to distinctions.

By the high Middle Ages, later scholastics such as Aquinas and Duns Scotus explored these ideas further. Aquinas questioned whether distinctions were real or conceptual, while Scotus introduced the subtle notion of the formal distinction. By this point, students were very much aware that thinking itself operates by distinction, even if this was never explicitly phrased in modern philosophical terms. Medieval thinkers avoided saying "all knowledge is (...)" because doing so would risk collapsing the study of reality into mere mental activity. Instead, distinctions were always meant to reflect structure (we are then, and thus, defining structure itself~as each thing we study is also a study/focus on creation). p.s. I made that last line up, so dont go looking for it in any of the aforementioned info.

So now you sortve see how that road of thinking unfolds a little more; As, it is in this sense that the concept of distinctions became a gateway: genus = sameness, difference = intelligibility, and species emerges from repeated distinctions.

[kavaris]

Heraclitus

Yous'll start to notice that a lot of the Greek thinkers\writers say similar but different things, almost the same things, worded in a new/diff ways, cause like, from what i understand they all spent alot of time in their center city competing against poets, and other philosopers, and they had to be on the knifes edges of some sht if they were goin for popularity, or just some sortve of recognition in general.

Like i did a deep dive on Heraclitus of 500 BC ~ Not that theres that many surviving fragments of his, but the fragments we do have are all bangers, as he blends philosophy, myth and poetry, and he touches on the \*unity of opposites, the logos, as well as how fire is the arche, et caetera. Its the generations prior that set up the foundations of Heraclitus though. And theres approx. a hundred little fragments of his out there, all that sortve fit together into an interesting larger window of sorts.

And later on, in generations proceeding, we see those thoughts come up again, but through recapitulation, elaboration, and/reflection, such that they arent as deep and poetic, or maybe they are sometimes, but rephrased, reconstituted. Which isnt necessarily a bad thing, its just not as awesome. Its still very similar. Also, Around Heraclitus and such, Greece of Asia minor, Türkiye, starts to shift its best thinkers to mainland Athens and European Greece, and so thats sortve like, a creative turning point, where you see a... hera clitus *flux* of all sorts of related ideas, froathing, bubbling up in new and interesting ways.

note:  Heraclitus elevates the term logos to refer to universal principle, rational order, or the law of the cosmos, as opposed to the prior meaning of "word" / "normal discourse", significance, reason, speech or story (or it carries both)

Edited January 7 by kavaris

[kavaris]

Lemniskos in Ancient Greek refers to a loop (later a ribbon in mathematics and others) like a figure eight essentially. This is a term yous could use, as it touches upon this notion of — You have one thing that starts -> <- here, lets say, and then you cross over with a kindve equal but opposite motion/thing. You have a mirrored version of a thing now, as well as the original thing you started, as well as the path it took to get there. Essentially you have a cascade, which this notion of like, two causal points, or a start, and an end...

Aristotle mentions circularity in this way too—That is how, its the only motion *without a rest/relax or naturael endpoint ("telos"), and no position within a circle could go on to be the undisputed "finalization". He goes to explain the cosmos using ideas like that of circular motion, but in this point hes trying to express more of the *cosmic motion, and having a starting point without termination. Thats of course leaning towards circularity in general, which is another important aspect—that which takes an different facets depending on what we're talking about (yous would have to do a whole thing on circularity, which is a separate topic).

Lemniskos is a little different. Its not the same as *fractal and/or recursive functions because its more specifically emphasizing the looped path, and not necessarily the self similar aspect, though, the fact that its similar is part of it. Theres also this notion of like *similarity* in general, like. Like, in other words, you dont have to add things (at a certain point) when theyve gotten *close enough to being similar*, like, we dont usually think in these terms, but lets say, w/ anything "innovative", you may consider how you dont always need to **recreate the same things over again and again**, especially if they are similar enough. I mean its hard to express the areas where this is relevant, as it crosses into multiple places, and i dont know which its *suppose to be apart of, hence, i leave it here—for yous to decide, being from a more spiritual, mystical or creative/art standpoint, which in turn can go in any direction yous want.

 

Edited 1 hour ago by kavaris