Everything about Xenophanes totally explained
» For the skipper butterfly genus, see Xenophanes (butterfly).Xenophanes
of Colophon' (
Greek Ξενοφάνης ὁ Κολοφώνιος;
570 –
480 BC) was a
Greek philosopher,
poet, and social and religious
critic. Our knowledge of his views comes from his surviving poetry, all of which are fragments passed down as quotations by later Greek writers. His poetry criticized and
satirized a wide range of ideas, including the belief in the
pantheon of
anthropomorphic gods and the Greeks' veneration of . He is the earliest Greek poet who claims explicitly to be writing for future generations, creating "
fame that will reach all of Greece, and never die while the Greek kind of songs survives."
Philosophy
Xenophanes rejected the idea that the gods resembled humans in form. One famous,
proto-sociological passage ridiculed the idea by claiming that, if
oxen were able to imagine gods, then those gods would be in the image of oxen:
Many translations of this passage have Xenophanes state that the Thracians were "blond".
Because of his development of the concept of a "one god greatest among gods and men" that's abstract, universal, unchanging, immobile and always present, Xenophanes is often seen as one of the first
monotheists, in the
Western philosophy of
religion. This vision isn't undisputed; while it seems clear that Xenophanes differed markedly from the commonly held
cosmology of his contemporaries, it's less clear that his ideas were congruent with monotheism per se, as he seemed to admit the existence of other gods ("among gods and men"), albeit different gods than the ones represented in the works of
Homer and
Hesiod. Final resolution of this question is unlikely barring new texts coming to light.
He also wrote that poets should only tell stories about the gods which were socially uplifting, one of many views which foreshadowed the work of
Plato. Xenophanes also concluded from his examination of
fossils that
water once must have covered all of the
Earth's surface. His
epistemology, which is still influential today, held that there actually exists a
truth of
reality, but that humans as mortals are unable to know it. Therefore, it's possible to act only on the basis of working
hypotheses - we may act as if we knew the truth, as long as we know that this is extremely unlikely. This aspect of Xenophanes was brought out again by the late Sir
Karl Popper and is a basis of
Critical rationalism.
Until the 1950s, there was some controversy over many aspects of Xenophanes, including whether or not he could be properly characterized as a philosopher. In today's philosophical and classics discourse, Xenophanes is seen as one of the most important
presocratic philosophers. It had also been common since antiquity to see him as the teacher of
Zeno of Elea, the colleague of
Parmenides, and generally associated with the
Eleatic school, but common opinion today is likewise that this is false (see Lesher, p. 102).
Xenophanes approached the question of science from the standpoint of the reformer rather than of the scientific investigator. If we look at the very considerable remains of his poetry that have come down to us, we see that they're all in the satirist's and social reformer's vein. There is one dealing with the management of a feast, another which denounces the exaggerated importance attached to athletic victories, and several which attack the humanized gods of Homer. The problem is, therefore, to find, if we can, a single point of view from which all these fragments can be interpreted, although it may be that no such point of view exists. Like the religious reformers of the day, Xenophanes turned his back on the anthropomorphic polytheism of Homer and Hesiod. This revolt is based on a conviction that the tales of the poets are directly responsible for the moral corruption of the time.
Xenophanes found the weapons he required for his attack on polytheism in the science of the time. Here are traces of
Anaximander's cosmology in the fragments, and Xenophanes may easily have been his disciple before he left
Ionia. He seems to have taken the gods of mythology one by one and reduced them to meteorological phenomena, and especially to clouds. And he maintained there was only one god—namely, the world. God is one incorporeal eternal being, and, like the universe, spherical in form; that he's of the same nature with the universe, comprehending all things within himself; is intelligent, and pervades all things, but bears no resemblance to human nature either in body or mind.
He taught that if there had ever been a time when nothing existed, nothing could ever have existed. Whatever is, always has been from eternity, without deriving its existence from any prior principles. Nature, he believed, is one and without limit; that what is one is similar in all its parts, else it would be many; that the one infinite, eternal, and homogeneous universe is immutable and incapable of change. His position is often classified as
pantheistic, although his use of the term 'god' simply follows the use characteristic of the early cosmologists generally. There is no evidence that Xenophanes regarded this 'god' with any religious feeling, and all we're told about him (or rather about it) is purely negative. He is quite unlike a man, and has no special organs of sense, but 'sees all over, thinks all over, hears all over' (fr. 24). Further, he doesn't go about from place to place (fr. 26), but does everything 'without toil (fr. 25). It isn't safe to go beyond this; for Xenophanes himself tells us no more. It is pretty certain that if he'd said anything more positive or more definitely religious in its bearing it would have been quoted by later writers.
(Before Xenophanes, the method of the natural philosophers was inductive. That is, their ideas were based on observations of the world. And, their proofs were empirical and direct. However, Xenophanes pointed out that these sorts of ideas were relative. That is, different people had different perceptions of the world; therefore, they'd different ideas of the world. Their ideas about the world may be true, but they couldn't know it. So, according to Xenophanes, we can't be sure that ideas about the world that are inductively derived are true. That is, we can't be sure that ideas about the world that are based on our perceptions of the world are true. This posed a problem for the presocratics. This was first answered by
Heraclitus. He looked at what we can all agree to, that all is change. Inductively, if we look at the world, everything changes. But, this is still induction, based on our perceptions of the world. Parmemides came along and stated that the only truth is that that's deductively determined. Concluding therefore, inductive "truths" are only opinions. )
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