پديد آورندگان :
سلطاني كوهانستاني، مريم دانشگاه محقق اردبيلي - گروه اديان و فلسفه , طالعي بافقي، كامليا دانشگاه آزاد اسلامي واحد اردبيل، اردبيل، ايران - گروه فلسفه هنر , سعادتي خمسه، اسماعيل دانشگاه محقق اردبيلي - گروه اديان و فلسفه
كليدواژه :
اتوس , هراكليتوس , دايمون , حكمت , لوگوس
چكيده فارسي :
واژه اتوس (ethos) كه نخست درآثار هنرمندان قرن‌هاي هشتم تا پنجم پ.م در معناي جايگاه عادت، سرشت، شخصيت و شخصيتي فريبكار به كار رفته است، در آراي فلاسفه آن زمان و بيش از همه در آثار هراكليتوس نيز ديده مي‌شود اما معناي اتوس نزد هراكليتوس، همواره محل اختلاف محققان بوده است و اين اختلاف، بيش از همه در قطعه 119ب ديده مي‌شود. با تحليل دو اصطلاح كليدي اين قطعه، «دايمون» و «اتوس» مي‌يابيم، «دايمون» در معناي «والاترين مرتبه هستي انساني» و اتوس در معناي «سرشت الهي» است؛ سرشتي كه كانون ربط و پيوند ميان دايمون، حكمت و لوگوس است. از منظر هراكليتوس، علي‌رغم تفاوت فاحش مرتبه اتوس و دايمون در تبعيت از حكمت كه خود جزئي از نظام لوگوس است و فضيلت شمرده مي‌شود، اين امكان وجود دارد كه انسان به مرحله دايمون در حد دنيوي عروج نمايد؛ اما نيل به سرشت كامل الهي در دنيا منتفي است.
چكيده لاتين :
Decoding the fundamental concepts of ancient Greek’s ontology has always been of interest to philosophers. The Greek way of thinking about the universe has established a relation to nature, objects, and even self-thinking through language, and in the experience of this relationship with objects philosophical thought has formed, and from its heart new concepts emerged. Since Greek philosophy is closely linked to its ontology, it will not be possible to have knowledge of ancient Greek philosophy without a proper understanding of what these concepts are making.
One of these Greek ontological concepts is the word “ethos". The term “ethos" is derived from the Greek word "ἦθος, ἔθος, plurals: (ἤθη), (ἤθεα)" which has a close meaning to the spirit and the morality, and words such as "custom", "habit” just refer to a part of the meaning of the word. In the eighth to fifth centuries B.C, “ethos" was addressed as the way of life which was based on the will of the gods and it became a common attitude among artists. Accordingly
they perfected their technical skills in presenting tangible personality and spiritual (ethos) moods and characters in the artworks. According to the analysis of the poems of the poets of archaic era, the commentators and scholars believe that “ethos" in Homer's poems first implied concepts such as "the place of habit" and most of all on the animal residence; The residence in which human has tried to train animals and impose his desired order and habits, contrary to their nature. However, contrary to human thought, the animal does not easily violate its nature or at least not be completely subjected to the imposition of order on itself. Later in the poems of poets such as Hesiod, Theognis and Pindar, ethos is interpreted from animal residence to "human residence," "habits," "customs," "deceptive nature" and "temperament”. In fact, according to these poets and writers, the way a human being adapts to the environment arising from his ethos depends on the habits and moods he shows from himself. Therefore, in ancient Greek literature, ethos was construed as a quality of living, like habit which creates predictable behaviors.
