Mysteries of Ephesus - Revision history

Odyssee at 07:54, 3 October 2021

2021-10-03T07:54:32Z

← Older revision		Revision as of 07:54, 3 October 2021
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	The '''Mysteries of Ephesus''', which were located in the city of [[Ephesus]] ({{Latin}}; {{Greek\|Ἔφεσος}} ''Ephesos''; [[w:Hittite language\|Hittite]] probably ''Apaša'') in the landscape of [[w:Ionia\|Ionia]] in [[w:Asia Minor\|Asia Minor]], were among the most important mysteries of antiquity. The [[Temple of Artemis]] (Artemision) was already considered one of the [[w:Seven Wonders of the Ancient World\|Seven Wonders of the Ancient World]]. Here, the student of the spirit was led to experience the creative word of the world.		The '''Mysteries of Ephesus''', which were located in the city of [[Ephesus]] ({{Latin}}; {{Greek\|Ἔφεσος}} ''Ephesos''; [[w:Hittite language\|Hittite]] probably ''Apaša'') in the landscape of [[w:Ionia\|Ionia]] in [[w:Asia Minor\|Asia Minor]], were among the most important mysteries of antiquity. The [[Temple of Artemis]] (Artemision) was already considered one of the [[w:Seven Wonders of the Ancient World\|Seven Wonders of the Ancient World]]. Here, the student of the spirit was led to experience the creative word of the world.

	[[Heraclitus]] was initiated into the Ephesian mysteries and probably also [[Cratylus]], who followed his teachings and of whom [[w:Aristotle\|Aristotle]] reports that [[w:Plato\|Plato]] "from his youth first became familiar with Cratylus and the Heraclitean doctrines" and also adhered to them later. Plato's dialogue "[[w:Cratylus (dialogue)\|Cratylus]]" formed the starting point of European philosophy of language and linguistics. In the dialogue, Cratylus advocates the conviction that a natural, inherently correct relationship between words and the things designated by them is given from the outset. He who knows the designations also knows the things, and this is the only possibility of grasping the essence of things.<ref>Plato, ''Kratylos'' 435d–436a. Cf. Jetske C. Rijlaarsdam: ''Platon über die Sprache'', Utrecht 1978, p. 3–5.</ref> Plato rejected this, he did not accept words as independent means of knowledge and did not consider their phonetic form to be given by nature.<ref>Michael Erler: ''Platon'' (= Hellmut Flashar (editor): ''Grundriss der Geschichte der Philosophie. Die Philosophie der Antike'', Band 2/2), Basel 2007, p. 109–116, 477f.; Jetske C. Rijlaarsdam: ''Platon über die Sprache'', Utrecht 1978, p. 9–12, 164–190; [[Wikipedia:Bernard Williams\|Bernard Williams]]: ''Cratylus’ theory of names and its refutation''. In: Malcolm Schofield, [[Wikipedia:Martha Nussbaum\|Martha C. Nussbaum]] (editor): ''Language and Logos'', Cambridge 1982, p. 83–93; Timothy M. S. Baxter: ''The Cratylus. Plato’s Critique of Naming'', Leiden 1992, p. 164–183.</ref> However, he did not reject the idea of an inner connection between designation and thing designated in principle, but only in the radical version advocated by Cratylus. A reduction of designations to purely arbitrary conventions was not in his mind, but he regarded the words as images of the things designated, which are more or less similar to these things.<ref>David Sedley: ''Plato’s Cratylus'', Cambridge 2003, p. 138–146.</ref> He did not reject the idea of an inner connection between designation and thing designated in principle, but only in the radical version advocated by Cratylus.		[[Heraclitus]] was initiated into the Ephesian mysteries and probably also [[Cratylus]], who followed his teachings and of whom [[w:Aristotle\|Aristotle]] reports that [[w:Plato\|Plato]] "from his youth first became familiar with Cratylus and the Heraclitean doctrines" and also adhered to them later. Plato's dialogue "[[w:Cratylus (dialogue)\|Cratylus]]" formed the starting point of European philosophy of language and linguistics. In the dialogue, Cratylus advocates the conviction that a natural, inherently correct relationship between words and the things designated by them is given from the outset. He who knows the designations also knows the things, and this is the only possibility of grasping the essence of things.<ref>Plato, ''Kratylos'' 435d–436a. Cf. Jetske C. Rijlaarsdam: ''Platon über die Sprache'', Utrecht 1978, p. 3–5.</ref> Plato rejected this, he did not accept words as independent means of knowledge and did not consider their phonetic form to be given by nature.<ref>Michael Erler: ''Platon'' (= Hellmut Flashar (editor): ''Grundriss der Geschichte der Philosophie. Die Philosophie der Antike'', Band 2/2), Basel 2007, p. 109–116, 477f.; Jetske C. Rijlaarsdam: ''Platon über die Sprache'', Utrecht 1978, p. 9–12, 164–190; [[Wikipedia:Bernard Williams\|Bernard Williams]]: ''Cratylus’ theory of names and its refutation''. In: Malcolm Schofield, [[Wikipedia:Martha Nussbaum\|Martha C. Nussbaum]] (editor): ''Language and Logos'', Cambridge 1982, p. 83–93; Timothy M. S. Baxter: ''The Cratylus. Plato’s Critique of Naming'', Leiden 1992, p. 164–183.</ref> However, he did not reject the idea of an inner connection between designation and thing designated in principle, but only in the radical version advocated by Cratylus. A reduction of designations to purely arbitrary conventions was not in his mind, but he regarded the words as images of the things designated, which are more or less ''similar'' to these things.<ref>David Sedley: ''Plato’s Cratylus'', Cambridge 2003, p. 138–146.</ref> He did not reject the idea of an inner connection between designation and thing designated in principle, but only in the radical version advocated by Cratylus.

	== Literature ==		== Literature ==

Odyssee at 07:54, 3 October 2021

2021-10-03T07:54:06Z

← Older revision		Revision as of 07:54, 3 October 2021
Line 1:		Line 1:
	The '''Mysteries of Ephesus''', which were located in the city of [[Ephesus]] ({{Latin}}; {{Greek\|Ἔφεσος}} ''Ephesos''; [[w:Hittite language\|Hittite]] probably ''Apaša'') in the landscape of [[w:Ionia\|Ionia]] in [[w:Asia Minor\|Asia Minor]], were among the most important mysteries of antiquity. The [[Temple of Artemis]] (Artemision) was already considered one of the [[w:Seven Wonders of the Ancient World\|Seven Wonders of the Ancient World]]. Here, the student of the spirit was led to experience the creative word of the world.		The '''Mysteries of Ephesus''', which were located in the city of [[Ephesus]] ({{Latin}}; {{Greek\|Ἔφεσος}} ''Ephesos''; [[w:Hittite language\|Hittite]] probably ''Apaša'') in the landscape of [[w:Ionia\|Ionia]] in [[w:Asia Minor\|Asia Minor]], were among the most important mysteries of antiquity. The [[Temple of Artemis]] (Artemision) was already considered one of the [[w:Seven Wonders of the Ancient World\|Seven Wonders of the Ancient World]]. Here, the student of the spirit was led to experience the creative word of the world.

	[[Heraclitus]] was initiated into the Ephesian mysteries and probably also [[Cratylus]], who followed his teachings and of whom [[w:Aristotle\|Aristotle]] reports that [[w:Plato\|Plato]] "from his youth first became familiar with Cratylus and the Heraclitean doctrines" and also adhered to them later. Plato's dialogue "[[w:Cratylus (dialogue)\|Cratylus]]" formed the starting point of European philosophy of language and linguistics. In the dialogue, Cratylus advocates the conviction that a natural, inherently correct relationship between words and the things designated by them is given from the outset. He who knows the designations also knows the things, and this is the only possibility of grasping the essence of things.<ref>Plato, ''Kratylos'' 435d–436a. Cf. Jetske C. Rijlaarsdam: ''Platon über die Sprache'', Utrecht 1978, p. 3–5.</ref> Plato rejected this, he did not accept words as independent means of knowledge and did not consider their phonetic form to be given by nature.<ref>Michael Erler: ''Platon'' (= Hellmut Flashar (editor): ''Grundriss der Geschichte der Philosophie. Die Philosophie der Antike'', Band 2/2), Basel 2007, p. 109–116, 477f.; Jetske C. Rijlaarsdam: ''Platon über die Sprache'', Utrecht 1978, p. 9–12, 164–190; [[Wikipedia:Bernard Williams\|Bernard Williams]]: ''Cratylus’ theory of names and its refutation''. In: Malcolm Schofield, [[Wikipedia:Martha Nussbaum\|Martha C. Nussbaum]] (editor): ''Language and Logos'', Cambridge 1982, p. 83–93; Timothy M. S. Baxter: ''The Cratylus. Plato’s Critique of Naming'', Leiden 1992, p. 164–183.</ref> However, he did not reject the idea of an inner connection between designation and thing designated in principle, but only in the radical version advocated by Cratylus. A reduction of designations to purely arbitrary conventions was not in his mind, but he regarded the words as images of the things designated, which are more or less similar to these things.<ref>David Sedley: ''Plato’s Cratylus'', Cambridge 2003, p. 138–146.</ref>		[[Heraclitus]] was initiated into the Ephesian mysteries and probably also [[Cratylus]], who followed his teachings and of whom [[w:Aristotle\|Aristotle]] reports that [[w:Plato\|Plato]] "from his youth first became familiar with Cratylus and the Heraclitean doctrines" and also adhered to them later. Plato's dialogue "[[w:Cratylus (dialogue)\|Cratylus]]" formed the starting point of European philosophy of language and linguistics. In the dialogue, Cratylus advocates the conviction that a natural, inherently correct relationship between words and the things designated by them is given from the outset. He who knows the designations also knows the things, and this is the only possibility of grasping the essence of things.<ref>Plato, ''Kratylos'' 435d–436a. Cf. Jetske C. Rijlaarsdam: ''Platon über die Sprache'', Utrecht 1978, p. 3–5.</ref> Plato rejected this, he did not accept words as independent means of knowledge and did not consider their phonetic form to be given by nature.<ref>Michael Erler: ''Platon'' (= Hellmut Flashar (editor): ''Grundriss der Geschichte der Philosophie. Die Philosophie der Antike'', Band 2/2), Basel 2007, p. 109–116, 477f.; Jetske C. Rijlaarsdam: ''Platon über die Sprache'', Utrecht 1978, p. 9–12, 164–190; [[Wikipedia:Bernard Williams\|Bernard Williams]]: ''Cratylus’ theory of names and its refutation''. In: Malcolm Schofield, [[Wikipedia:Martha Nussbaum\|Martha C. Nussbaum]] (editor): ''Language and Logos'', Cambridge 1982, p. 83–93; Timothy M. S. Baxter: ''The Cratylus. Plato’s Critique of Naming'', Leiden 1992, p. 164–183.</ref> However, he did not reject the idea of an inner connection between designation and thing designated in principle, but only in the radical version advocated by Cratylus. A reduction of designations to purely arbitrary conventions was not in his mind, but he regarded the words as images of the things designated, which are more or less similar to these things.<ref>David Sedley: ''Plato’s Cratylus'', Cambridge 2003, p. 138–146.</ref> He did not reject the idea of an inner connection between designation and thing designated in principle, but only in the radical version advocated by Cratylus.
	He did not reject the idea of an inner connection between designation and thing designated in principle, but only in the radical version advocated by Cratylus.

	== Literature ==		== Literature ==

Odyssee at 07:51, 3 October 2021

2021-10-03T07:51:06Z

← Older revision		Revision as of 07:51, 3 October 2021
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	The '''Mysteries of Ephesus''', which were located in the city of [[Ephesus]] ({{Latin}}; {{Greek\|Ἔφεσος}} ''Ephesos''; Hittite probably Apaša) in the landscape of [[w:Ionia\|Ionia]] in [[w:Asia Minor\|Asia Minor]], were among the most important mysteries of antiquity. The [[Temple of Artemis]] (Artemision) was already considered one of the [[w:Seven Wonders of the Ancient World\|Seven Wonders of the Ancient World]]. Here, the student of the spirit was led to experience the creative word of the world.		The '''Mysteries of Ephesus''', which were located in the city of [[Ephesus]] ({{Latin}}; {{Greek\|Ἔφεσος}} ''Ephesos''; [[w:Hittite language\|Hittite]] probably ''Apaša'') in the landscape of [[w:Ionia\|Ionia]] in [[w:Asia Minor\|Asia Minor]], were among the most important mysteries of antiquity. The [[Temple of Artemis]] (Artemision) was already considered one of the [[w:Seven Wonders of the Ancient World\|Seven Wonders of the Ancient World]]. Here, the student of the spirit was led to experience the creative word of the world.

	[[Heraclitus]] was initiated into the Ephesian mysteries and probably also [[Cratylus]], who followed his teachings and of whom [[w:Aristotle\|Aristotle]] reports that [[w:Plato\|Plato]] "from his youth first became familiar with Cratylus and the Heraclitean doctrines" and also adhered to them later. Plato's dialogue "[[w:Cratylus (dialogue)\|Cratylus]]" formed the starting point of European philosophy of language and linguistics. In the dialogue, Cratylus advocates the conviction that a natural, inherently correct relationship between words and the things designated by them is given from the outset. He who knows the designations also knows the things, and this is the only possibility of grasping the essence of things.<ref>Plato, ''Kratylos'' 435d–436a. Cf. Jetske C. Rijlaarsdam: ''Platon über die Sprache'', Utrecht 1978, p. 3–5.</ref> Plato rejected this, he did not accept words as independent means of knowledge and did not consider their phonetic form to be given by nature.<ref>Michael Erler: ''Platon'' (= Hellmut Flashar (editor): ''Grundriss der Geschichte der Philosophie. Die Philosophie der Antike'', Band 2/2), Basel 2007, p. 109–116, 477f.; Jetske C. Rijlaarsdam: ''Platon über die Sprache'', Utrecht 1978, p. 9–12, 164–190; [[Wikipedia:Bernard Williams\|Bernard Williams]]: ''Cratylus’ theory of names and its refutation''. In: Malcolm Schofield, [[Wikipedia:Martha Nussbaum\|Martha C. Nussbaum]] (editor): ''Language and Logos'', Cambridge 1982, p. 83–93; Timothy M. S. Baxter: ''The Cratylus. Plato’s Critique of Naming'', Leiden 1992, p. 164–183.</ref> However, he did not reject the idea of an inner connection between designation and thing designated in principle, but only in the radical version advocated by Cratylus. A reduction of designations to purely arbitrary conventions was not in his mind, but he regarded the words as images of the things designated, which are more or less similar to these things.<ref>David Sedley: ''Plato’s Cratylus'', Cambridge 2003, p. 138–146.</ref>		[[Heraclitus]] was initiated into the Ephesian mysteries and probably also [[Cratylus]], who followed his teachings and of whom [[w:Aristotle\|Aristotle]] reports that [[w:Plato\|Plato]] "from his youth first became familiar with Cratylus and the Heraclitean doctrines" and also adhered to them later. Plato's dialogue "[[w:Cratylus (dialogue)\|Cratylus]]" formed the starting point of European philosophy of language and linguistics. In the dialogue, Cratylus advocates the conviction that a natural, inherently correct relationship between words and the things designated by them is given from the outset. He who knows the designations also knows the things, and this is the only possibility of grasping the essence of things.<ref>Plato, ''Kratylos'' 435d–436a. Cf. Jetske C. Rijlaarsdam: ''Platon über die Sprache'', Utrecht 1978, p. 3–5.</ref> Plato rejected this, he did not accept words as independent means of knowledge and did not consider their phonetic form to be given by nature.<ref>Michael Erler: ''Platon'' (= Hellmut Flashar (editor): ''Grundriss der Geschichte der Philosophie. Die Philosophie der Antike'', Band 2/2), Basel 2007, p. 109–116, 477f.; Jetske C. Rijlaarsdam: ''Platon über die Sprache'', Utrecht 1978, p. 9–12, 164–190; [[Wikipedia:Bernard Williams\|Bernard Williams]]: ''Cratylus’ theory of names and its refutation''. In: Malcolm Schofield, [[Wikipedia:Martha Nussbaum\|Martha C. Nussbaum]] (editor): ''Language and Logos'', Cambridge 1982, p. 83–93; Timothy M. S. Baxter: ''The Cratylus. Plato’s Critique of Naming'', Leiden 1992, p. 164–183.</ref> However, he did not reject the idea of an inner connection between designation and thing designated in principle, but only in the radical version advocated by Cratylus. A reduction of designations to purely arbitrary conventions was not in his mind, but he regarded the words as images of the things designated, which are more or less similar to these things.<ref>David Sedley: ''Plato’s Cratylus'', Cambridge 2003, p. 138–146.</ref>

Odyssee at 07:49, 3 October 2021

2021-10-03T07:49:02Z

← Older revision		Revision as of 07:49, 3 October 2021
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	The '''Mysteries of Ephesus''', which were located in the city of [[Ephesus]] ({{Latin}}; {{Greek\|Ἔφεσος}} ''Ephesos''; Hittite probably Apaša) in the landscape of [[w:Ionia\|Ionia]] in [[w:Asia Minor\|Asia Minor]], were among the most important mysteries of antiquity. The [[Temple of Artemis]] (Artemision) was already considered one of the [[w:Seven Wonders of the Ancient World\|Seven Wonders of the Ancient World]]. Here, the student of the spirit was led to experience the creative word of the world.		The '''Mysteries of Ephesus''', which were located in the city of [[Ephesus]] ({{Latin}}; {{Greek\|Ἔφεσος}} ''Ephesos''; Hittite probably Apaša) in the landscape of [[w:Ionia\|Ionia]] in [[w:Asia Minor\|Asia Minor]], were among the most important mysteries of antiquity. The [[Temple of Artemis]] (Artemision) was already considered one of the [[w:Seven Wonders of the Ancient World\|Seven Wonders of the Ancient World]]. Here, the student of the spirit was led to experience the creative word of the world.

	[[Heraclitus]] was initiated into the Ephesian mysteries and probably also [[Cratylus]], who followed his teachings and of whom [[w:Aristotle\|Aristotle]] reports that [[Plato\|Plato]] "from his youth first became familiar with Cratylus and the Heraclitean doctrines" and also adhered to them later. Plato's dialogue "[[w:Cratylus (dialogue)\|Cratylus]]" formed the starting point of European philosophy of language and linguistics. In the dialogue, Cratylus advocates the conviction that a natural, inherently correct relationship between words and the things designated by them is given from the outset. He who knows the designations also knows the things, and this is the only possibility of grasping the essence of things.~~[1]~~ Plato rejected this, he did not accept words as independent means of knowledge and did not consider their phonetic form to be given by nature.[2] However, he did not reject the idea of an inner connection between designation and thing designated in principle, but only in the radical version advocated by Cratylus. A reduction of designations to purely arbitrary conventions was not in his mind, but he regarded the words as images of the things designated, which are more or less similar to these things.~~[3]~~ He did not reject the idea of an inner connection between designation and thing designated in principle, but only in the radical version advocated by Cratylus.		[[Heraclitus]] was initiated into the Ephesian mysteries and probably also [[Cratylus]], who followed his teachings and of whom [[w:Aristotle\|Aristotle]] reports that [[w:Plato\|Plato]] "from his youth first became familiar with Cratylus and the Heraclitean doctrines" and also adhered to them later. Plato's dialogue "[[w:Cratylus (dialogue)\|Cratylus]]" formed the starting point of European philosophy of language and linguistics. In the dialogue, Cratylus advocates the conviction that a natural, inherently correct relationship between words and the things designated by them is given from the outset. He who knows the designations also knows the things, and this is the only possibility of grasping the essence of things.<ref>Plato, ''Kratylos'' 435d–436a. Cf. Jetske C. Rijlaarsdam: ''Platon über die Sprache'', Utrecht 1978, p. 3–5.</ref> Plato rejected this, he did not accept words as independent means of knowledge and did not consider their phonetic form to be given by nature.<ref>Michael Erler: ''Platon'' (= Hellmut Flashar (editor): ''Grundriss der Geschichte der Philosophie. Die Philosophie der Antike'', Band 2/2), Basel 2007, p. 109–116, 477f.; Jetske C. Rijlaarsdam: ''Platon über die Sprache'', Utrecht 1978, p. 9–12, 164–190; [[Wikipedia:Bernard Williams\|Bernard Williams]]: ''Cratylus’ theory of names and its refutation''. In: Malcolm Schofield, [[Wikipedia:Martha Nussbaum\|Martha C. Nussbaum]] (editor): ''Language and Logos'', Cambridge 1982, p. 83–93; Timothy M. S. Baxter: ''The Cratylus. Plato’s Critique of Naming'', Leiden 1992, p. 164–183.</ref> However, he did not reject the idea of an inner connection between designation and thing designated in principle, but only in the radical version advocated by Cratylus. A reduction of designations to purely arbitrary conventions was not in his mind, but he regarded the words as images of the things designated, which are more or less similar to these things.<ref>David Sedley: ''Plato’s Cratylus'', Cambridge 2003, p. 138–146.</ref>
			He did not reject the idea of an inner connection between designation and thing designated in principle, but only in the radical version advocated by Cratylus.

	== Literature ==		== Literature ==
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	{{GA}}		{{GA}}

			== References ==
			<references />

	[[Category:Initiation]]		[[Category:Initiation]]

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The '''Mysteries of Ephesus''', which were located in the city of [[Ephesus]] ({{Latin}}; {{Greek|Ἔφεσος}} ''Ephesos''; Hittite probably Apaša) in the landscape of [[w:Ionia|Ionia]] in [[w:Asia Minor|Asia Minor]], were among the most important mysteries of antiquity. The [[Temple of Artemis]] (Artemision) was already considered one of the [[w:Seven Wonders of the Ancient World|Seven Wonders of the Ancient World]]. Here, the student of the spirit was led to experience the creative word of the world.

[[Heraclitus]] was initiated into the Ephesian mysteries and probably also [[Cratylus]], who followed his teachings and of whom [[w:Aristotle|Aristotle]] reports that [[Plato|Plato]] "from his youth first became familiar with Cratylus and the Heraclitean doctrines" and also adhered to them later. Plato's dialogue "[[w:Cratylus (dialogue)|Cratylus]]" formed the starting point of European philosophy of language and linguistics. In the dialogue, Cratylus advocates the conviction that a natural, inherently correct relationship between words and the things designated by them is given from the outset. He who knows the designations also knows the things, and this is the only possibility of grasping the essence of things.[1] Plato rejected this, he did not accept words as independent means of knowledge and did not consider their phonetic form to be given by nature.[2] However, he did not reject the idea of an inner connection between designation and thing designated in principle, but only in the radical version advocated by Cratylus. A reduction of designations to purely arbitrary conventions was not in his mind, but he regarded the words as images of the things designated, which are more or less similar to these things.[3] He did not reject the idea of an inner connection between designation and thing designated in principle, but only in the radical version advocated by Cratylus.

== Literature ==

* [[Rudolf Steiner]]: ''Mysteriengestaltungen'', [[GA 232]] (1998), ISBN 3-7274-2321-8 {{Lectures|232}}
* [[Rudolf Steiner]]: ''Die Weltgeschichte in anthroposophischer Beleuchtung und als Grundlage der Erkenntnis des Menschengeistes'', [[GA 233]] (1991), ISBN 3-7274-2331-5 {{Lectures|233}}
* [[Rudolf Steiner]]: ''Mysterienstätten des Mittelalters'', [[GA 233a]] (1991), ISBN 3-7274-2335-8 {{Lectures|233a}}
* [[Rudolf Steiner]]: ''Die Weihnachtstagung zur Begründung der Allgemeinen Anthroposophischen Gesellschaft 1923/24'', [[GA 260]] (1994), ISBN 3-7274-2602-0 {{Lectures|260}}

{{GA}}

[[Category:Initiation]]
[[Category:Mysteries]]
[[Category:Greek mysteries]]
[[de:Mysterien von Ephesos]]