Apeiron Centre

Returning to the basics. The infinite whole in the light of Greek Ionian Philosophy
At the heart of ancient Greek philosophy, the Greek Ionian philosophers (6th—5th century BCE) Thales, Anaximandros, Anaxagoras, Empedocles, Heraclitus, Melissus, Pythagoras, and the atomists Leucippus and Democritus posed a profound challenge. This challenge, which continues to intrigue and stimulate our understanding, asserts that the infinite is not merely an abstract concept but an inherent property of the physical universe. They termed it the infinite whole, a concept distinct from the Euclidean indefinite.
Ancient Greek philosophy presents a revolutionary perspective, equating the infinite whole with the Divine, Life, and Intelligence (Consciousness, Soul, Logos, Spirit). This pantheistic aspect of ancient Greek philosophy challenges the conventional notion of a clear-cut distinction between the Divine, Life, Intelligence, and matter and the physical universe. According to the principle of self-similarity, every part of the infinite whole is an infinite whole (2nd-order logic), making every part of the infinite whole a Divine, Living, and Intelligent being. This viewpoint suggests that the Divine, Life, and Intelligence are not categorically separated from matter and the physical universe but are inherent to them. The apparent conflicting separations, therefore, are a result of our finite analytic senses and not an essential property of the continuous physical infinite whole.
Conclusion:
When physicists investigate matter, they necessarily investigate both the material and non-material properties of matter because matter is not a simple substance, as assumed by Aristotle obeying analytic principles of existence, but a complex substance, as assumed by the Greek-Ionian philosophers obeying synthetic principles of existence. For example, according to the Aristotelian analytic paradigm, matter is a simple individual that obeys the analytic principle of contradiction. According to this principle, no matter possesses contradictory properties, such as being both finite matter and infinite non-matter (Life, Intelligence, Spirit) simultaneously. However, according to the synthetic paradigm of Greek Ionian thought, finite matter is a complex whole that obeys the synthetic principle of the composition of opposites. According to this principle, matter possesses contrary properties, such as being both finite matter and infinite non-matter simultaneously without contradiction or paradox.
The history of science and philosophy has shown us a sustained effort of humans to transcend the conflict-producing categories of our finite analytic senses. We do this by expanding our perceptual horizon to a maximum where all oppositions are integrated into a harmonious unity, much like a 'cosmic symphony '. In this symphony, each instrument represents a different aspect of our physical infinite whole, and their integration in the total musicality of the whole enhances their individual contributions. This cosmic symphony' is not about destroying the uniqueness of each instrument but about promoting its individual musicality through its integration in the total musicality of the whole where each is all, and all is each.