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If Issue Reoccure Will Circle Back Again

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Concept that the universe and all existence is perpetually recurring

"Eternal recurrence" redirects here. For other uses, encounter Eternal Recurrence.

Eternal return (German: Ewige Wiederkunft; also known equally eternal recurrence) is a concept that the universe and all beingness and energy has been recurring, and will proceed to recur an infinite number of times beyond infinite fourth dimension or space.

Classical antiquity [edit]

In ancient Greece, the concept of eternal return was most prominently associated with Stoicism, the school of philosophy founded by Zeno of Citium, although at that place are hints that the theory may in fact have originated with Pythagoras. The rise of Christianity brought an end to classical theories of eternal return, which were incompatible with Christian notions of free will and salvation.

Pythagoreanism [edit]

According to Porphyry, it was ane of the teachings of Pythagoras (c. 570 – c. 495 BC) that "later sure specified periods, the same events occur again" and that "nothing was entirely new".[i] Eudemus of Rhodes also references this Pythagorean doctrine in his commentary on Aristotle's Physics. In a fragment preserved past Simplicius, Eudemus writes:[2]

One might raise the problem whether the same time recurs, as some say, or not. "The same" has many senses: the same in class seems to occur as do spring and winter and the other seasons and periods; similarly the same changes occur in grade, for the sun performs its solstices and equinoxes and its other journeys. Only if someone were to believe the Pythagoreans that numerically the aforementioned things recur, so I besides will romance, holding my staff, while you sit there, and everything else will exist the same, and it is plausible to say that the time volition be the same.

Stoicism [edit]

The Stoics, possibly inspired by the Pythagoreans,[iii] incorporated the theory of eternal recurrence into their natural philosophy. According to Stoic physics, the universe is periodically destroyed in an immense conflagration (ekpyrosis), and then experiences a rebirth (palingenesis). These cycles go along for eternity, and the same events are exactly repeated in every wheel.[4] The Stoics may have establish support for this doctrine in the concept of the Great Year,[5] the oldest known expression of which is constitute in Plato's Timaeus. Plato hypothesised that one complete cycle of time would exist fulfilled when the sun, moon and planets all completed their various circuits and returned to their original positions.[6]

Sources differ as to whether the Stoics believed that the contents of each new universe would exist one and the same with those of the previous universe, or merely so similar as to be indistinguishable.[7] The former point of view was attributed to the Stoic Chrysippus (c. 279 – c. 206 BC) by Alexander of Aphrodisias, who wrote:[8]

They agree that after the conflagration all the aforementioned things come to be again in the world numerically, so that even the same specially qualified individual as earlier exists and comes to be again in that world, every bit Chrysippus says in his books On the World.

On the other hand, Origen (c. 185 – c. 253 AD) characterises the Stoics as challenge that the contents of each wheel will not be identical, but just indistinguishable:[9]

To avert supposing that Socrates volition live again, they say that it will be some one indistinguishable from Socrates, who will ally some i indistinguishable from Xanthippe, and will be accused by men indistinguishable from Anytus and Meletus.

Origen besides records a heterodox version of the doctrine, noting that some Stoics suggest that "there is a slight and very minute divergence betwixt one flow and the events in the menstruation before information technology".[10] This was probably not a widely-held belief, every bit it represents a deprival of the deterministic viewpoint which stands at the centre of Stoic philosophy.[11]

Christian response [edit]

Christian authors attacked the doctrine of eternal recurrence on various grounds. Origen argued that the theory was incompatible with free will (although he did allow the possibility of various and not-identical cycles).[12] Augustine of Hippo (354–430 AD) objected to the fact that salvation was not possible in the Stoic scheme, arguing that fifty-fifty if a temporary happiness was attained, a soul could not be truly blessed if information technology was doomed to return again to misery.[thirteen]

Augustine also mentions "sure philosophers" who cite Ecclesiastes 1:nine–10 every bit evidence of eternal render: "What is that which hath been? Information technology is that which shall be. And what is that which is washed? Information technology is that which shall be done: and at that place is no new matter nether the sun. Who can speak and say, See, this is new? It hath been already of former time, which was earlier the states." Augustine denies that this has reference to the recurrence of specific people, objects, and events, instead interpreting the passage in a more general sense. In support of his argument, he appeals to scriptural passages such as Romans 6:9, which affirms that Christ "being raised from the dead dieth no more than".[xiii]

Friedrich Nietzsche [edit]

Eternal recurrence is one of the central concepts of the philosophy of Friedrich Nietzsche (1844–1900).[14] While the idea itself is not original to Nietzsche, his unique response to it gave new life to the theory, and speculation as to the correct interpretation of Nietzsche's doctrine continues to this mean solar day.

Precursors [edit]

The discovery of the laws of thermodynamics in the 19th century restarted the debate amongst scientists and philosophers nigh the ultimate fate of the universe, which brought in its train many questions about the nature of time.[15] Eduard von Hartmann argued that the universe's last state would exist identical to the state in which it had begun; Eugen Dühring rejected this idea, challenge that information technology carried with it the necessary consequence that the universe would begin once more, and that the same forms would echo themselves eternally, a doctrine which Dühring viewed as dangerously pessimistic.[16] Johann Gustav Vogt [de], on the other paw, argued in favour of a cyclical system, additionally positing the spatial co-existence of an infinite number of identical worlds.[17] Louis Auguste Blanqui similarly claimed that in an space universe, every possible combination of forms must echo itself eternally beyond both fourth dimension and infinite.[eighteen]

Nietzsche'south formulation [edit]

Nietzsche wrote that the concept of eternal render first occurred to him at Lake Silvaplana, "abreast a huge rock that towered aloft like a pyramid".[nineteen]

Nietzsche may have drawn upon a number of sources in developing his ain formulation of the theory. He had studied Pythagorean and Stoic philosophy,[20] was familiar with the works of gimmicky philosophers such every bit Dühring and Vogt,[21] and may have encountered references to Blanqui in a book by Friedrich Albert Lange.[22] He was also a fan of the author Heinrich Heine, ane of whose books contains a passage discussing the theory of eternal return.[xx] Nevertheless, Nietzsche claimed that the doctrine, as it appears in his ain works, struck him i day as a sudden revelation, while walking abreast Lake Silvaplana.[nineteen]

The get-go published presentation of Nietzsche'southward version of the theory appears in The Gay Science, section 341, where it is proposed to the reader as a thought experiment:

What if some day or night a demon were to steal after you into your loneliest loneliness, and say to you, "This life as you now live it and have lived it, you will have to alive once more and innumerable times more than; and at that place will be goose egg new in it, but every pain and every joy and every thought and sigh and everything unutterably minor or not bad in your life will have to render to you, all in the same succession and sequence ... Would you not throw yourself down and gnash your teeth and curse the demon who spoke thus? Or have you once experienced a tremendous moment when you would accept answered him: "You are a god and never take I heard anything more divine."[23]

Nietzsche expands upon this concept in the philosophical novel Thus Spoke Zarathustra, afterwards writing that eternal render was "the fundamental idea of the piece of work".[19] In this novel, the titular Zarathustra is initially struck with horror at the thought that all things must recur eternally; ultimately, nonetheless, he overcomes his aversion to eternal return and embraces it as his most fervent want. In the penultimate chapter of the work ("The Drunken Song"), Zarathustra declares: "All things are entangled, ensnared, enamored; if you always wanted ane thing twice, if you ever said, 'Y'all delight me, happiness! Bide, moment!' then you wanted all back ... For all joy wants—eternity."[24]

Interpretation [edit]

Martin Heidegger points out that Nietzsche's first mention of eternal recurrence in The Gay Science presents this concept as a hypothetical question rather than postulating information technology every bit a fact. Co-ordinate to Heidegger, the significant bespeak is the burden imposed past the question of eternal recurrence, regardless of whether or non such a matter could possibly be true.[25] The concept of eternal recurrence appears similar to Nietzsche's concept of amor fati, which Nietzsche describes: "My formula for greatness in a human existence is amor fati: that one wants zippo to be different, not forward, not backward, not in all eternity. Non merely to bear what is necessary, still less muffle it […] simply love it."[26] [27]

On the other manus, Nietzsche's posthumously published notebooks incorporate an attempt at a logical proof of eternal return, which is ofttimes adduced in support of the claim that Nietzsche believed in the theory as a real possibility.[27] The proof is based upon the premise that the universe is infinite in elapsing, simply contains a finite quantity of energy. This being the example, all affair in the universe must laissez passer through a finite number of combinations, and each serial of combinations must eventually repeat in the same society, thereby creating "a round movement of admittedly identical series".[28] Notwithstanding, scholars such as Neil Sinhababu and Kuong Un Teng have suggested that the reason this material remained unpublished was considering Nietzsche himself was unconvinced that his statement would hold up to scrutiny.[27] [note one]

A 3rd possibility is that Nietzsche was attempting to create a new upstanding standard by which people should judge their own behaviour.[30] In one of his unpublished notes, Nietzsche writes: "The question which thou wilt have to respond earlier every human activity that grand doest: 'is this such a deed as I am prepared to perform an incalculable number of times?' is the all-time anchor."[31] Taken in this sense, the doctrine has been seen as comparable to the categorical imperative of Immanuel Kant.[32] Once again, yet, the objection is raised that no such upstanding imperative appears in any of Nietzsche'southward published writings,[30] and this interpretation is therefore rejected by most mod scholars.[27]

Deleuzeian Interpretation [edit]

Philosopher Gilles Deleuze in his book Nietzsche and Philosophy interprets the Eternal Return not as the reiteration of all forces of becoming, but but the active forces which are in turn divers by their creativity; stating just such active forces will eternally return while reactive forces volition not. This interpretation has been criticized by some Nietzsche scholars.[33]

P. D. Ouspensky [edit]

Russian esotericist P. D. Ouspensky (1878–1947) believed in the literal truth of eternal recurrence. As a child, he had been prone to vivid sensations of déjà vu,[34] and when he encountered the theory of eternal render in the writings of Nietzsche, it occurred to him that this was a possible explanation for his experiences.[35] He after explored the idea in his semi-autobiographical novel, Strange Life of Ivan Osokin.

In this story, Ivan Osokin implores a magician to send him back to his childhood and give him the chance to live his life over again. The wizard obliges, merely warns Ivan that he will exist unable to correct any of his mistakes. This turns out to be the case; although Ivan ever knows in advance what the issue of his actions volition exist, he is unable to keep himself from repeating those actions. Having re-lived his life upwardly to the bespeak of his chat with the wizard, Ivan asks in despair whether there is any mode of changing the past. The magician answers that he must first change himself; if he works on improving his character, he may have a take chances of making better decisions side by side time effectually.

The earliest version of the novel, however, did not include the magician,[36] and ended on "a totally pessimistic annotation".[37] The revolution in Ouspensky's thoughts on recurrence – the thought that change is possible – took place afterwards he became a disciple of the mystic George Gurdjieff, who taught that a person could achieve a college state of consciousness through a system of strict self-field of study. When Ouspensky asked about eternal recurrence, Gurdjieff told him:[38]

This idea of repetition ... is non the full and absolute truth, but it is the nearest possible approximation of the truth ... And if y'all sympathize why I do not speak of this, you volition be notwithstanding nearer to information technology. What is the apply of a man knowing near recurrence if he is non conscious of it and if he himself does not change? ... Cognition well-nigh the repetition of lives will add nada for a man ... if he does not strive to alter himself in order to escape this repetition. Only if he changes something essential in himself, that is, if he attains something, this cannot be lost.

Ouspensky incorporated this idea into his later on writings. In A New Model of the Universe, he argued against Nietzsche'due south proof of the mathematical necessity of eternal repetition, claiming that a big enough quantity of thing would exist capable of an infinite number of possible combinations. According to Ouspensky, everyone is reborn again into the same life at the moment of their expiry, and many people will indeed go on to alive the exact same lives for eternity, but information technology is also possible to intermission the bike and enter into a new plane of beingness.[39]

Science and mathematics [edit]

The Poincaré recurrence theorem states that sure dynamical systems, such equally particles of gas in a sealed container, will return infinitely often to a country arbitrarily close to their original country.[40] [41] The theorem, first avant-garde by Henri Poincaré in 1890, remains influential, and is today the basis of ergodic theory.[42] Attempts have been made to show or disprove the possibility of Poincaré recurrence in a arrangement the size of a galaxy or a universe.[40] [42]

See as well [edit]

  • Fractals
  • Countless knot
  • Eureka: A Prose Poem – Lengthy non-fiction work by American author Edgar Allan Poe
  • Historic recurrence – Repetition of like events in history
  • Mandala – Spiritual and ritual symbol in Hinduism, Jainism and Buddhism
  • Möbius strip – Non-orientable surface with 1 edge
  • Ouroboros – Symbolic serpent with its tail in its mouth
  • Bike of time – Religious and philosophical concept of cyclical, repeating epochs or ages

Notes [edit]

  1. ^ One rebuttal of Nietzsche's theory, put forward past his contemporary Georg Simmel, is summarised by Walter Kaufmann equally follows: "Fifty-fifty if there were exceedingly few things in a finite space in an infinite time, they would non have to repeat in the aforementioned configurations. Suppose there were three wheels of equal size, rotating on the same axis, one signal marked on the circumference of each wheel, and these 3 points lined upwardly in one straight line. If the 2d wheel rotated twice as fast equally the starting time, and if the speed of the third wheel was i/π of the speed of the first, the initial line-up would never recur."[29]

References [edit]

  1. ^ "Porphyry, Life of Pythagoras (§19)". Translated by Kenneth Sylvan Guthrie. 1920. Hosted at the Tertullian Project.
  2. ^ Simplicius: On Aristotle'due south Physics 4.1-5, ten-14 . Translated past J. O. Urmson. Cornell Academy Press. 1992. p. 142. ISBN0-8014-2817-3.
  3. ^ Zeller, Eduard (1880). The Stoics, Epicureans and Sceptics. Translated by Oswald J. Reichel. London: Longmans, Green and Co. pp. 166–7.
  4. ^ Sellers, John (2006). Stoicism . Acumen. p. 99. ISBN978-1-84465-053-8.
  5. ^ White, Michael J. (2003). "Stoic Natural Philosophy (Physics and Cosmology)". In Inwood, Brad (ed.). The Cambridge Companion to the Stoics. Cambridge Academy Press. pp. 141–2. ISBN0-521-77985-v.
  6. ^ Plato, Timaeus 39d.
  7. ^ "Stoicism: Physical Theory". Stanford Encyclopedia of Philosophy . Retrieved 11 December 2021.
  8. ^ Salles, Ricardo (2005). "On the Individuation of Times and Events in Orthodox Stoicism". In Salles, Ricardo (ed.). Metaphysics, Soul, and Ethics in Aboriginal Thought. Clarendon Press. p. 107. ISBN0-19-926130-10.
  9. ^ Origen: Contra Celsum. Translated by Henry Chadwick. Cambridge University Printing. 1965. p. 238 (volume 4, section 68).
  10. ^ Chadwick 1965, pp. 279–fourscore (volume V, section 20).
  11. ^ White 2003, p. 143
  12. ^ Origen: On Kickoff Principles . Translated past G. Due west. Butterworth. Harper & Row. 1966. pp. 87–viii (volume Ii, affiliate iii, section iv).
  13. ^ a b Augustine: The City of God Confronting the Pagans . Translated by R. Westward. Dyson. Cambridge University Press. 1998. pp. 516–7 (volume XII, affiliate 14).
  14. ^ Anderson, R. Lanier (17 March 2017). "Friedrich Nietzsche". The Stanford Encyclopedia of Philosophy.
  15. ^ D'Iorio, Paolo (2014). "The Eternal Render: Genesis and Interpretation". Lexicon Philosophicum (2): 66–67. doi:10.19283/lph-20142.414.
  16. ^ D'Iorio 2014, pp. 68–74
  17. ^ D'Iorio 2014, p. 42–43
  18. ^ "Eternity by the Stars (1872)". The Blanqui Archive.
  19. ^ a b c Nietzsche, Friedrich (1911). Ecce Human. Translated past Anthony One thousand. Ludovici. Macmillan. p. 96.
  20. ^ a b Kaufmann, Walter A. (1974). Nietzsche: Philosopher, Psychologist, Antichrist (4th ed.). Princeton University Press. pp. 317–319.
  21. ^ D'Iorio 2014, p. 43, 74
  22. ^ Fouillée, Alfred (1909). "Note sur Nietzsche et Lange: 'le retour éternel'". Revue philosophique de la France et de l'étranger (in French). 67: 519–525.
  23. ^ Schacht, Richard (2001). Nietzsche'south Postmoralism: Essays on Nietzsche'due south Prelude to Philosophy'south Future. Cambridge University Press. p. 237. ISBN978-0-521-64085-v.
  24. ^ Kaufmann, Walter, ed. (1954). The Portable Nietzsche . The Viking Press. p. 435.
  25. ^ Heidegger, Martin (1984). Nietzsche, Volume II: The Eternal Recurrence of the Same. Translated by David Farrell Krell. New York: Harper and Row. p. 25.
  26. ^ Nietzsche, Frederich. Kaufmann, Walter, trans. Basic Writings of Nietzsche. Modern Library (November 28, 2000). ISBN 978-0679783398 p. 714
  27. ^ a b c d Sinhababu, Neil; Kuong, Un Teng (2019). "Loving the Eternal Recurrence". The Journal of Nietzsche Studies. l (1): 106–124. doi:x.5325/jnietstud.l.ane.0106.
  28. ^ Ludovici, Anthony Thou., ed. (1913). Friedrich Nietzsche: The Will to Power. Vol. Ii. §1066 – via Project Gutenberg.
  29. ^ Kaufmann 1974, p. 327
  30. ^ a b Oger, Eric (1997). "The Eternal Return as Crucial Exam". Journal of Nietzsche Studies (fourteen): four–7. JSTOR 20717674.
  31. ^ Ludovici, Anthony G., ed. (1911). "The Eternal Recurrence". Friedrich Nietzsche: The Twilight of the Idols. §28 – via Project Gutenberg.
  32. ^ Kaufmann 1974, pp. 22–23
  33. ^ Rosen, Stanley (1995). The Mask of Enlightenment. Cambridge: Cambridge University Press. pp. nine–x. ISBN0-521-49546-6.
  34. ^ Webb, James (1980). The Harmonious Circle. J. P. Putnam'southward Sons. p. 96. ISBN0-399-11465-3.
  35. ^ Wilson, Colin (2005). The Strange Life of P. D. Ouspensky. Aeon Books. p. 13. ISBN1-904658-25-iii.
  36. ^ Webb 1980, pp. 452–453
  37. ^ Wilson 2005, p. 73
  38. ^ Ouspensky, P. D. (1950). In Search of the Miraculous. Routledge and Kegan Paul Express. p. 250.
  39. ^ Ouspensky, P. D. (1938). "Eternal Recurrence and the Laws of Manu". A New Model of the Universe (3rd ed.). Routledge and Kegan Paul Limited. pp. 464–513.
  40. ^ a b Tipler, Frank J. (1980). "Full general Relativity and the Eternal Render". Essays in General Relativity: A Festschrift for Abraham Taub. Academic Press. pp. 21–22. ISBN978-ane-4832-7362-4.
  41. ^ Sinai, VA. Chiliad. (1976). Introduction to Ergodic Theory. Translated by V. Scheffer. Princeton Academy Press. p. 8. ISBN0-691-08182-4.
  42. ^ a b de Gosson, Maurice A. (June 2018). "The Symplectic Camel and Poincaré Superrecurrence: Open Problems". Entropy. twenty (seven). doi:10.3390/e20070499.

Further reading

  • Hatab, Lawrence J. (2005). Nietzsche's Life Sentence: Coming to Terms with Eternal Recurrence. New York: Routledge. ISBN0-415-96758-ix.
  • Lukacher, Ned (1998). Time-Fetishes: The Secret History of Eternal Recurrence. Durham, N.C.: Duke University Printing. ISBN0-8223-2253-half dozen.
  • Magnus, Bernd (1978). Nietzsche's Existential Imperative. Bloomington: Indiana University Press. ISBN0-253-34062-4.

External links [edit]

  • Quotations related to Eternal return at Wikiquote

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Source: https://en.wikipedia.org/wiki/Eternal_return

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