[{"@context":"http:\/\/schema.org\/","@type":"BlogPosting","@id":"https:\/\/wiki.edu.vn\/all2en\/wiki42\/melisso-di-samo-wikipedia\/#BlogPosting","mainEntityOfPage":"https:\/\/wiki.edu.vn\/all2en\/wiki42\/melisso-di-samo-wikipedia\/","headline":"Melisso di Samo – Wikipedia","name":"Melisso di Samo – Wikipedia","description":"An illustration, taken from Chronicles of Nuremberg , which portrays Melisso di Samo Melisso di only (in ancient Greek: Bee","datePublished":"2017-07-01","dateModified":"2017-07-01","author":{"@type":"Person","@id":"https:\/\/wiki.edu.vn\/all2en\/wiki42\/author\/lordneo\/#Person","name":"lordneo","url":"https:\/\/wiki.edu.vn\/all2en\/wiki42\/author\/lordneo\/","image":{"@type":"ImageObject","@id":"https:\/\/secure.gravatar.com\/avatar\/44a4cee54c4c053e967fe3e7d054edd4?s=96&d=mm&r=g","url":"https:\/\/secure.gravatar.com\/avatar\/44a4cee54c4c053e967fe3e7d054edd4?s=96&d=mm&r=g","height":96,"width":96}},"publisher":{"@type":"Organization","name":"Enzyklop\u00e4die","logo":{"@type":"ImageObject","@id":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","url":"https:\/\/wiki.edu.vn\/wiki4\/wp-content\/uploads\/2023\/08\/download.jpg","width":600,"height":60}},"image":{"@type":"ImageObject","@id":"https:\/\/upload.wikimedia.org\/wikipedia\/commons\/thumb\/8\/8c\/Melissus_Nuremberg_Chronicle.jpg\/220px-Melissus_Nuremberg_Chronicle.jpg","url":"https:\/\/upload.wikimedia.org\/wikipedia\/commons\/thumb\/8\/8c\/Melissus_Nuremberg_Chronicle.jpg\/220px-Melissus_Nuremberg_Chronicle.jpg","height":"211","width":"220"},"url":"https:\/\/wiki.edu.vn\/all2en\/wiki42\/melisso-di-samo-wikipedia\/","wordCount":3776,"articleBody":"An illustration, taken from Chronicles of Nuremberg , which portrays Melisso di Samo Melisso  di only (in ancient Greek: Bee , M\u00e9lissos from S\u00e1mios ; 470 BC About – …) was an ancient Greek philosopher and military. He was born and lived in Samo in the fifth century BC, committing himself in political and military life, in particular guiding the Sami fleet to the victory in the battle of 442 BC. against the Athenians. The cardinal element of his philosophical thought is the ontological problem dear to Parmenides, to whose conceptions he made some small, but significant changes, destined to have a considerable weight in the history of reflection on being. You don’t have much information regarding Melisso’s life. It could have been born around 470 BC [first] , while the date of death is unknown. The little that is known of the philosopher is mainly reported in a short step of the Life of Pericles by Plutarch [2] . It was the commander of the Samo fleet and defeated Pericles and the Athenian fleet in 441 BC. Plutarch claims that Aristotle said that Melisso had defeated Pericles also in a previous battle [3] . In the Life of themes Plutarco denies the statement of Taso’s Sondimbrotto, according to which Melisso was held in high regard by Tempocles, stating that he confuses themes and Pericles. Melisso had fame that he had been a pupil of Parmenides [4] and master of Leucippo [5] , although it is necessary to consider these statements with a good dose of skepticism. Being [ change | Modifica Wikitesto ] Melisso, like Zenone, also deepened some theories of Maestro Parmenide, in order to defend the uniqueness and immobility of being true, against the illusion of the sensitive world, which instead presented itself multiple and moving. In carrying out this apologetic work, however, Melisso came to modify a theory of Parmenides, that is, the conception of the spatial finiteness of being.In fact, Parmenides had imagined his being like a “well round sphere”, since only so delimited and defined could he be perfect and accomplished. Melisso, on the other hand, came to the conception of an infinite being (not closed, not delimited) from a space point of view starting from the deepening of temporal or eternity infinity, which even Parmenides had admitted: he therefore showed that the spatial and temporal infinity was they implied each other and therefore were closely connected. Melisso reiterated the concept according to which it could not be argued that being had been generated and was destined to end, since this would have implied the limitation and derivation of being from something different from it, that is, not being: but this was unsustainable and contradictory since nothing could not generate its opposite, that is, being; Therefore, the being was not born from nothing or ended up in nothing because he had no beginning and any end, therefore it was beyond the time, that is, it was an infinite temporal in which present, past and future coincided. Being, in fact, had always been, was and always will be. However, this temporal infinity did not reconcile with the Parmenidean idea of \u200b\u200ba spherical being and therefore spatially delimited and closed. The admission of a spatial finiteness appeared to Melisso equally unsustainable and contradictory as the similar temporal finiteness: it could not be thought that the metaphysical being could be finished in space since in this case it would have been determined and limited by its opposite, that is, from nothing. But not being, precisely because it was not, could not limit the being, could not enclose and understand it. It was therefore necessary to say that being true and profound was infinite also from a spatial point of view: in this way Melisso modified a significant aspect of the master’s philosophy.Such a being evidently did not possess any form, that is, it was not composed of parts, but presented itself infinitely extended in space and time and always identical to itself.Once these concepts were defined, Melisso rigorously derived the fundamental attributes that characterized being, uniqueness, fullness and immobility: The true being was unique Since if there were two they would have limited each other, thus admitting nothing; Era full It is continuous In the sense that it did not contain the void, which would imply the not being, since empty meant meant the absence of being, therefore nothing; Era homogeneous since there was no more or a less of being; Era incore (in Greco Antico: \u03b1\u03c3\u03c9\u03bc\u03b1\u03c4\u03bf\u03c3, trasl. a-s\u014dmatos ): For the first time in the history of philosophy it is explicitly affected that being has no body, while combining finiteness in and for itself with the infinite extension in space and time. [6] ; It was also Apeiron : unlimited and therefore infinite [7] , indefinite and therefore indeterminate. Its nature also determined the property of omnicomprensiveness: nothing is outside of it. Being is identified with nature; Was finally immobile, Since he could not suffer any decrease or any growth, he knew did not know, alteration or movement. Regarding the unalterable nature of being, Melisso developed the famous topic of the hair with which he pointed out that if being had altered, in ten thousand years, even of a single hair, he would have self -destroyed, since the becoming more, albeit To a minimum, it would have led to the end of what the being was before and the consequent birth of not being. The error of the senses [ change | Modifica Wikitesto ] For Melisso, the senses are always wrong and on them you cannot rely, as they do not come to grasp eternal things, therefore being, while the reason is capable of fully grasping them.Then the “many” are excluded (which will then be taken up by the pluralists), as they are corruptible and subject to change. Aristotle considered Melisso as a rough philosopher as his beliefs went against the tangible proof of the facts. According to the season, an infinite and incorruptible substance could not exist. The infinity could be attributed to quantity (a predicate) and not to the main category (the substance), for example: there may be infinite plants, but not an infinite plant. According to Hippocrates, Melisso theorized the existence of a naive and imperishable substance common to the four elements (water, earth and fire), which would constitute the human body and which was called matter after him. Melisso would have identified her with one and with everything. [8] In this regard, Luciano De Crescenzo writes: \u00abThe substantial difference between him and his predecessors lies in the fact that while for Parmenides being is something outside the time, for Melisso he identifies with the empirical reality. […] Hence the injuries of Aristotle who got angry about the downgrading of the Parmenidean being from an intellectual level to a sensitive level. [9] […] [Melisso], despite agreeing with the Eleates regarding the futility of appearances and the non -reliability of the senses, does not feel like considering being an empty and abstract entity, but tries to give it a concreteness and identifies it with the entire universe, that is, with something indeterminate and infinite that includes everything. Thus presented his being is more relative than apeiron of Anaximandro who not of the untouchable to be Parmenides, despite having many contact points with the latter. [ten] \u00bb Further considerations place Melisso di Samo in relation to Parmenides and the following thought.Fragment 7 of Melisso (Diels-Kranz edition) explicitly denied the existence of the void [11] , therefore distancing himself from the atomism of Democritus. This is attributable to the incorporentity of being and its infinite extension (or extension), which would be badly reconciled with body atoms (in ancient Greek: \u03b1\u03c4\u03bf\u03bc\u03b1 \u03c3\u03c9\u03bc\u03b1\u03c4\u03b1, transe. Atoma s\u014dmata ) and indivisible of which Democritus affirmed existence dogmatically. Fragment 1 of Melisso (Diels-Kranz edition) says: “It was always, it is always and will always be, because nothing can generate from nothing and nothing can go from being to nothing” ( Melisso [7] ) This is the first formulation of the scientific principle Nothing from nothing . At the same time, the aforementioned text reiterated the Parmenides conception of being as timeless [7] And as eternal present. [twelfth] ^  According to Giovanni Reale, in Melisso, testimonies and fragments , Melisso’s date of birth should be traced back to the beginning of the fifth century BC.  ^  Plutarch, Life of Pericles , 26  ^  Kirk, Raven and Schofield (2004), p. 390, claim that this declaration was contained in a lost work of the season entitled The establishment of the Sami  ^  Diogenes Laerzio, Vite of Philosophers, IX, 24  ^  Giovanni Tzetzes, The research book , II, 980  ^  D. Salvini, Eleatica-Melisso school . are web.tiscali.it . Citation: The incorporentity of being, however, must not be understood in a spiritual sense, since the division between the spiritual and material sphere is still unrelated to the pre -conscratic speculation.  ^  a b c  Costantino Esposito and Pasquale Porro, Philosophy , 1-Filosophy ancient and medieval, Laterza, May 2020, p. 26, ISBN 978-88-421-0912-9.  ^  Hippocrates The nature of man 1 [6, 34]; [Medicorum body. v. 9, 1]; Translation italiana “La Nature dell’uomo” in Ippocrates, Works , edited by Mario Vegetti, Turin Utet, 1963, pp. 407-430; Galen, In Hippocrates the nature of man’s diary , [C.M.G. V9, 1]; English translation Galen On Hippocrates’ On the Nature of Man  ^  Aristotle, Metaphysics 15, 986B 25.  ^  Luciano De Crescenzo, Melisso , in History of Greek philosophy. The pre -brats , Mondadori, Milan, 2005 (1st ed. 1983), pp. 122-123.  ^  Franco Trabattoni and Antonello La Vergata, Philosophy, culture and citizenship , first- Ancient and medieval philosophy , The new Italy, p. 26.61, ISBN 978-88-221-6765-1, OCLC 898503467 .  ^  Similarly, Parmenides says: \u00abAll that remains is the only speech of the road that exists: there are many long signs of it that the being is naive and incorruptible; It is in fact an entire property and endless, nor was it a time nor will it be in the future, since it is all together now, one, continuous \u00bb ( Parmenides, The fragments , trad. A. Maddalena in Trabattoni and La Vergata, op. cit. ) The notion is partially similar to that of now standing of medieval schools, as long as they do not confuse the being transcendent to be the spherio with the physical being contained in the sphere. It is not given to conceive some living outside the totality of the very close enclosed in the sphero, with the exception of an immaterial and free thought thought of which there is no explicit mention.  The spatial infinity in which Melisso places the physical being is radically innovative with respect to the closed and finished static sphern that hits Parmenides. It has been suggested that in being a natural spherical of Parmenides they coexist infinite and finished in the way of a sphere of area and finished volumes, but in infinite and uniform expansion in all directions (isotropic dilation), which causes its expansive movement alone ( cause on ).  The potential and current extension of being in space and time coincide immediately, since what being can think immediately is. A dynamic vision of the ball would allow to reconcile the apparent finiteness of being Parmenideo with the infinite and incorporeal nature of the being of Melisso, a thinker who also belonged to the same Eleratic school. However, this hypothesis is not supported by the published fragments that can be consulted. [ without source ]  Renzo Vitali, Melisso di Samo. On the world or on being: an interpretation of eleatism , Urbino, Argalia, 1973. Geoffrey S. Kirk, John E. Raven, Malcolm Schofield, The Presocratic Philosophers , (second edition) Cambridge, Cambridge University Press, 1983. Eleati: Parmenides, Zenone, Melisso. Testimonies and fragments , edited by Mario Untorsteiner and Giovanni Reale, Milan, Bompiani, 2011. Jaap Mans field et al., Eleatics 2012: Melisso Fran Mileto Ed Elea , edited by Massimo Pulpito, Sankt Augustin, Academia Verlag, 2016. Mathilde Br\u00e9mond, M\u00e9lissos readings. Edition, translation and interpretation of testimonies on M\u00e9lissos de Samos , Berlino, Walter of Gruyter, 2017, p. 585, ISBN 978-3-3-11-05450-9   Melisso di Samo . are TRECCANI.IT – encyclopedia online , Institute of the Italian Encyclopedia.  Guido Calogero, Melisso di Samo , in Italian Encyclopedia , Institute of the Italian Encyclopedia, 1934.   Melisso di Samo , in Dictionary of philosophy , Institute of the Italian Encyclopedia, 2009.   Melisso di Samo . are sape.it , De Agostini.  ( IN ) Melisso di Samo . are British encyclopedia Encyclopaedia Britannica, Inc.  ( IN ) Works by Melisso di Samo . are Open Library , Internet Archive.  ( IN ) Melisso di Samo , in Catholic Encyclopedia , Robert Appleton Company.  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