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Physiognomy.
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The ancient Greek philosophy is set of opinions of many philosophers which
had different sights on world around and on the man in the world, but in
aggregate the Greek philosophers have made the general representation about
essence of human life provided that in a context of different philosophical
systems the understanding of life had different sense.
General in philosophical systems of ancient Greece is a division of essence of
the man into two parts which correspond with physiognomic spheres of
consciousness and feelings. Plato considered that the consciousness is original
and feelings are not original. Aristotle considered that original is not only
consciousness but also feelings. Epicurus considered that feelings are original
only. As a matter of fact disagreements of philosophers consist in different
opinions on authenticity of human life which original according to consciousness
and/or feelings that is comparable to the expressed and not expressed
physiognomic spheres of consciousness and feelings. As for the man with the
expressed top sphere of consciousness (forehead and eyebrows) significant is
consciousness, and for the man with the expressed bottom sphere of feelings
(lips and chin) significant are feelings.
According to philosophy of Plato the man is released from sensual perception and
then overcomes errors and realizes original images of things, but according to
philosophy of Epicurus the error result from mistakes of consciousness and
feelings are criterion of true knowledge, that characterizes people whose
spheres of consciousness and feelings are expressed differently. According to
philosophy of Aristotle the man by means of feelings perceives qualities of
things and by means of consciousness defines essence of things that
characterizes the man with equally expressed spheres of consciousness and
feelings.
 Aristotle. |
 Epicurus. |
As it is possible to see the profile of Aristotle has
equally expressed physiognomic spheres of consciousness and feelings
that specifies the identical importance of spheres. The profile of Epicurus has more expressed physiognomic sphere of feelings in comparison with sphere of consciousness that specifies prevalence of sphere of feelings. Images are conditionally authentic as the valid shapes of ancient Greek philosophers are not known. |
Sphere of consciousness.
The physiognomic sphere of consciousness can be described by means of
philosophical concepts of Socrates as Socrates distinguished three types of
consciousness according to which the man comprehends world around that is
comparable to three physiognomic levels of consciousness. The highest level of
consciousness (top of a forehead) gives general objective knowledge which is
formed of subjective knowledge of separate people by means of comparison of
different opinions, provided that subjective knowledge arise at the lowest level
of consciousness (eyebrows) and comparison of subjective knowledge occurs on the
middle level of consciousness (middle of a forehead) that is shown in the table
(look on the following page).
Philosophical method of Socrates assumed joint search of true when interlocutors
compare subjective knowledge and as a result reach objective knowledge which
participants of discussion recognize true. The purpose of knowledge was
objective comprehension according to which moral existence is carried out,
namely according to philosophy of Socrates the consciousness is determining for
display of feelings. If the man has objective knowledge then feelings are shown
moral and if the true is not known then immoral display of feelings is caused by
errors of consciousness.
From the point of view of physiognomy it means that the man is capable to show
feelings moral if the man has expressed physiognomic sphere of consciousness
(forehead and eyebrows) which dominates over physiognomic sphere of feelings
(lips and chin), namely as a result of domination of consciousness the man is
capable to predetermine feelings. Provided that the sphere of consciousness
consists of three levels according to which the man is declined or is not
declined to compare subjective opinions of people and to find objective
knowledge.
Other understanding of morals was in a context of Epicurus' philosophy according
to which the blessing for the man is display of feelings not caused by influence
of consciousness, and in essence not caused by comparison of human opinions and
not caused by search of objective knowledge. The purpose of Epicurus' philosophy
was the serene existence discharged of public consciousness of people, that from
the point of view of physiognomy is possible if the sphere of feelings (lip and
chin) is expressed. Namely if the consciousness of the man is not caused by
public alarms and ideas on processes occurring in the world then there is a
pleasure by own feelings.
The philosophy of Epicurus was not predominating as for the Greek culture there
was characteristic a superiority of consciousness over feelings and consequently
the image of the man was ideal if the man is the interested member of a society
and realizes a civic duty according to which feelings are caused by objective
understanding of public necessity, that is possible to see in the shown
classical Greek profile:
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The classical (antique) Greek profile is ideal image
of the man from the point of view of the Greek culture, and in
particular from the point of view of Plato's philosophy. Considerably expressed forehead in comparison with the not expressed lips and chin specifies prevailing sphere of consciousness according to which feelings are subordinated to the realized necessity. The expressed top of nose bridge and not expressed nose-tip specify prevalence of conservative individuality over radical individuality that is a parameter of super individuality by which the man is identified. The expressed upper lip specifies regulated display of feelings according to public norms of behavior. The expressed interval between a chin and a lower lip specifies character traits according to which the opinion of environmental people is important for the man, namely it is necessary for the man that displays of own feelings were acceptable to associates. |
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Sphere of individuality.
The physiognomic sphere of individuality is possible for describing by means of
philosophical concepts of Democritus as only according to philosophy of
Democritus the authentic understanding of human individuality is achievable.
From the point of view of Socrates' philosophy, Plato's philosophy or
Aristotle's philosophy the essence of the man consists of two parts, but
according to philosophy of Democritus there is a third essence of the man,
namely except for consciousness and feelings there is a connection of atoms
which form individuality.
Philosophy of Democritus is a doctrine about atoms which form a nature of
things, but the understanding of atoms differed from modern understanding namely
initially Democritus spoke about atoms as the least particles of life and in the
subsequent philosophers began to understand atoms as the least particles of a
matter that differs from primary sense. There is a uncountable set of atoms
which differ with the sizes and forms, and atoms have movement that in result
conducts to connection atoms and formation of various objects of the world
(phenomena of life), and including results in formation of various human
individualities. Atoms can be perceived by consciousness but can not be
perceived by feelings, i.e. atoms cannot be felt but possible to think of them.
Namely atoms are not material and do not form material substance but form
essence of the world phenomena, and including form non-material essence of the
man which is individuality.
Among a huge variety of atoms there are four types which correspond with
elements: fire, water, earth, air. Namely atoms have various forms and the sizes
but in aggregate have four qualities that is shown on the scheme:
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Cold and dry atoms have qualities of the element Earth. Dry and hot atoms have qualities of the element Fire. Hot and damp atoms have qualities of the element Air. Damp and cold atoms have qualities of the element Water. According to a combination of atoms the qualities of fire, air, water or earth prevail in the phenomena of the world. Namely if any phenomenon of the world is formed by a combination of atoms among which atoms of any one type prevail then the prevailing quality of this phenomenon corresponds with quality of prevailing atoms. |
Thus according to philosophy of Democritus it is possible to speak that human
individualities consist of combinations of atoms which are not a matter but form
non-material essence. Or otherwise it is possible to speak that atoms do not
form a rough matter but form a thin material skeleton on which the rough matter
is strung, though in philosophy of Democritus there was no concept "thin matter"
but it is possible to apply the term "thin matter" to understanding of atoms
from the point of view of modern esoteric philosophies.
Structures of the alive and lifeless phenomena of the world differ by various
combinations of atoms. Types of alive essences too differ by combinations of
atoms and qualities of prevailing atoms. The man differs from animals by a
special arrangement of atoms. If the material body collapses then atoms of
individuality dissipate in space and consequently human individuality is mortal.
More detailed information on atoms of individuality and also the information
on ratio of atoms with feelings and consciousness of the man look on the
following page.
From the point of view of physiognomy the individuality of the man corresponds
with a nose and consequently depending on the expressed and not expressed
physiognomic levels of a nose it is possible to speak about qualities of
prevailing atoms from which individuality is formed that is shown in the table
(look on the following page).
The top of nose bridge specifies atoms with quality of water. If the top of nose
bridge is expressed then individuality of the man is damp and cold.
The middle of nose bridge specifies atoms with quality of fire. If the middle of
nose bridge is expressed then individuality of the man is dry and hot.
The bottom of nose bridge specifies atoms with quality of earth. If the bottom
of nose bridge is expressed then individuality of the man is cold and dry.
The nose-tip specifies atoms with quality of air. If the nose-tip is expressed
then individuality of the man is hot and damp.
It is necessary to take into account that individuality of the man is a
combination of atoms of all types and consequently at structure of individuality
there are all qualities but if any levels of a nose are more expressed then the
quantity of the appropriate atoms is prevailing and accordingly qualities of
prevailing atoms are most appreciable.
The listed elementary qualities of atoms are comparable to types of
temperament, namely the temperament of the melancholic man corresponds with
prevalence of the element water; the temperament of the choleric man corresponds
with prevalence of the element fire; the temperament of the phlegmatic man
corresponds with prevalence of the element earth; the temperament of the
sanguine man corresponds with prevalence of the element air.
Sphere of feelings.
The physiognomic sphere of feelings corresponds with five initial potentialities
according to which the material world is formed.
In philosophical systems of Socrates, Plato, Aristotle, Democritus, Epicurus or
in other philosophical systems there is no sufficient systematized description
of sphere of human feelings though there is a understanding according to which
feelings are derivative from a matter and are caused by perception of the
material world. But in myths of ancient Greece and in particular in the
mythological Theogony of Hesiod the structure of a material world is
systematized enough for comparison with physiognomy of a human face. Namely from
the point of view of myths the matter is a conglomerate of Chaos, Eros, Gaia,
Tartarus and Uranus which are comparable to five physiognomic levels of sphere
of feelings that is shown on the scheme:
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Chaos corresponds with the interval between a nose and
a upper lip, and means a no formalized condition of a matter. Eros corresponds with a upper lip and means creation according to which the matter passes from a no formalized condition in a formalized condition. Gaia corresponds with a lower lip and means a formalized condition of a matter. Tartarus corresponds with the interval between a lower lip and a chin, and means destruction of a formalized matter. Uranus corresponds with a chin and means transformation of a matter, agrees which there can be an occurrence of new kinds of a matter, namely if transformation does not occur then destruction results in a no formalized chaotic condition of a matter but if there is a transformation then a matter finds new properties. |
In myths the initial potentialities are personal names but from the point of
view of philosophy the initial potentialities are terms which mean various
conditions of a matter, and from the point of view of physiognomy or psychology
the initial potentialities mean processes according to which the man carries out
sensual perception of a material world.
Five initial potentialities of the Greek mythology and philosophy correspond
with five initial elements of the Chinese philosophy, namely Chaos corresponds
with water; Eros corresponds with metal; Gaia corresponds with ground; Tartarus
corresponds with fire; Uranus corresponds with tree, that has acknowledgement in
myths of ancient Greece.
Pay attention that five initial potentialities or five initial elements are
not identical to four elements, namely four elements: fire, earth, water, air
are not identical to five initial potentialities of the Greek philosophy: Chaos,
Eros, Gaia, Tartarus, Uranus, also are not identical to five initial elements of
the Chinese philosophy: tree, fire, ground, metal, water as mean the different
phenomena of the world and correspond with different spheres of human essence.
Chaos (water) is a no formalized matter or not actual
existence of bodies. It is shapeless and all-consuming "awful chasm" from which
there were initial sources of a material world.
If from the point of view of physiognomy the interval between a nose and a upper
lip is expressed then the man perceives the world vaguely as chaotic space in
which feelings are no objective.
Some Greek philosophers assumed that the beginning of a material world is water
and consequently a parity of Chaos with water proved.
Eros (metal) is a principle of creation or process as a
result of which a no formalized matter gets a form.
In mythology Eros is comparable to the god of love Eros or it is possible to
tell that the god Eros is personification of cosmic Eros.
If from the point of view of physiognomy the upper lip is expressed then
characteristics of the man can be compared to characteristics of the god Eros
who is the smart and ruthless kid, and personifies thirst of love possession but
also has courage and resistance. Namely Eros uses force of the goddess of love
Aphrodite who is mother of Eros. In some myths of ancient Greece the god Eros
associated with a stone that is comparable to metal.
In essence if the upper lip is expressed then the man aspires to connection of
isolated feelings for the sake of structuring of sensations according to which
people perceive the world.
Gaia (ground) is a formalized matter which is formed
during creation.
In myths of ancient Greece the Gaia is mother of gods and personification of a
material world. Comparison of Gaia with ground proved as Gaia is the
ground-mother.
According to concepts of modern materialistic philosophy (physical
philosophy) the matter consists of atoms but the modern understanding of atoms
differs from understanding of atoms in a context of philosophy of Democritus,
about what it was told above. Namely the Gaia is personification of an
appreciable matter but atoms of Democritus are particles which form
individuality of the man.
Gaia is not involved in activity of gods but gives force for Demeter who is the
goddess of earthly blessings, and also gives force for Cybele who is the goddess
of sensual orgies and excitation of a nature. Therefore if from the point of
view of physiognomy the lower lip is expressed then character of the man can be
compared to characters of Demeter or Cybele.
The information on characters of gods look in myths of ancient Greece.
In essence if the lower lip is expressed then the man has direct and stressed
sensual perception of the world.
Tartarus (fire) is a "monstrous chasm which even gods are
afraid". Tartarus means a principle of destruction of a matter and differs from
Chaos as the Chaos is a condition of a matter but Tartarus is process as a
result of which a formalized matter passes in a no formalized condition.
Therefore Tartarus is monstrous if process of destruction has no end and becomes
a constant that is a synonym of the fiery Gehenna and is comparable to fire.
If from the point of view of physiognomy the interval between a lower lip and a
chin is expressed then the man limits direct perception of the world and
interferes with spontaneous display of feelings, and in essence the man breaks a
organic nature of a material world.
Uranus (tree) is a transformation of a matter.
From the point of view of modern physical philosophy it is possible to tell that
Uranus symbolizes transformation of a lifeless matter in an alive matter and
consequently from the point of view of ancient philosophy corresponds with a
tree which is a unique "alive" symbol among five initial elements of a material
world.
In ancient Greek philosophy Uranus personifies the sky and symbolizes
unrestrained forces according to which gives rise to gods, namely Uranus is the
spouse of Gaia in the union with which transforms a matter which without
transformation is exposed to destruction and comes back in Chaos.
If from the point of view of physiognomy the chin is expressed then the man is
capable to embody own sensations, that similarly to creation of new kinds of a
matter. Namely the man perceives the world as space in which desires can be
realized.
It is necessary to distinguish mythological Uranus and the planet Uranus
which was named this name as actually from the point of view of an astrology the
principle of transformation of a matter corresponds with the hypothetical planet
which astrologists name "Chiron" about what it will be told in the
section of this site:
half faces (concepts 4). Namely it is necessary to distinguish astrological
characteristics of the planet Uranus, which are known in a modern astrology, and
a principle of transformation of a matter which corresponds with astrological
characteristics of the planet Chiron but in a context of ancient Greek
mythology corresponds with Uranus which is an initial potentiality of a material
world.
It is briefly possible to tell that astrological characteristics of the planet
Uranus in a modern astrology correspond with characteristics which the Chaos in
ancient Greek philosophy has, and astrological characteristics of the planet
Chiron correspond with characteristics which mythological Uranus has. And
also there are other discrepancies of mythological names and astrological names
about what it will be told in the future. These discrepancies very interesting
as allow to understand essence of the phenomena irrespective of names and also
allow to understand the reasons as a result of which there was a confusion.
Thus five physiognomic levels of sphere of human feelings correspond with five
initial potentialities of the world according to which the man perceives a
material world. The first level (chaos) allows to perceive no concrete
sensations which proceed from material substance; the second level (eros) allows
to connect sensations; the third central level (gaia) allows to perceive
complete sensation of substance; the fourth level (tartarus) allows to filter
and eliminate unnecessary sensations; the fifth level (uranus) allows to
transform a matter and to create desirable sensations.
Five material initial potentialities of ancient Greek philosophy mean stages of
existence (expansion) of a matter and have complex interactions that is similar
to interactions of five initial elements in ancient Chinese philosophy about
which it is told on the previous pages of this site section. At the physiognomic
analysis of a human face it is necessary to take into account existing
interactions, and also it is necessary to take into account physiognomic
parameters of sphere of consciousness and sphere of individuality, that in a
result allows to see the general physiognomic and philosophical portrait of the
man from the point of view of philosophy of ancient Greeks.
The following page gives the further comparison of physiognomy of a human face with various concepts of ancient Greek philosophy.
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