Confucianism was particularly strong during the Han Dynasty, whose greatest thinker was Dong Zhongshu, who integrated Confucianism with the thoughts of the Zhongshu School and the theory of the Five Elements. He also was a promoter of the New Text school, which considered Confucius as a divine figure and a spiritual ruler of China, who foresaw and started the evolution of the world towards the Universal Peace. In contrast, there was an Old Text school that advocated the use of Confucian works written in ancient language (from this comes the denomination ''Old Text'') that were so much more reliable. In particular, they refuted the assumption of Confucius as a godlike figure and considered him as the greatest sage, but simply a human and mortal
The 3rd and 4th centuries saw the rise of the ''Xuanxue'' (mysterious learning), also called ''Neo-Taoism''. The most important philosophers of this movement were Wang Bi, Xiang Xiu and Guo Xiang. The main question of this school was whether Being came before Not-Being (in Chinese, ''ming'' and ''wuming''). A peculiar feature of these Taoist thinkers, like the Seven Sages of the Bamboo Grove, was the concept of ''feng liu'' (lit. wind and flow), a sort of romantic spirit which encouraged following the natural and instinctive impulse.
Buddhism arrived in China around the 1st century AD, but it was not until the Northern and Southern, Sui and Tang Dynasties that it gained considerable influence and acknowledgement. At the beginning, it was considered a sort of Taoist sect, and there was even a theory about Laozi, founder of Taoism, who went to India and taught his philosophy to Buddha. Mahayana Buddhism was far more successful in China than its rival Hinayana, and both Indian schools and local Chinese sects arose from the 5th century. Two chiefly important monk philosophers were Sengzhao and Daosheng. But probably the most influential and original of these schools was the Chan sect, which had an even stronger impact in Japan as the Zen sect.
"Whence all creation had its origin, he, whether he fashioned it or whether he did not, he, who surveys it all from highest heaven, he knows--or maybe even he does not know."
In the Vedic view, creation is ascribed to the self-consciousness of the primeval being (''Purusha''). This leads to the inquiry into ''the one being'' that underlies the diversity of empirical phenomena and the origin of all things. Cosmic order is termed ''rta'' and causal law by ''karma''. Nature (''prakriti'') is taken to have three qualities (''sattva'', ''rajas'', and ''tamas'').
The Six schools of Indian philosophy are:
Other traditions of Indian philosophy include:
''Springing forth from these elements itself solid knowledge is destroyed when they are destroyed— after death no intelligence remains''.
Naturalism The Carvaka believed in a form of naturalism, that is that all things happen by nature, and come from nature (not from any deity or Supreme Being).
''Fire is hot, water cold, refreshingly cool is the breeze of morning; By whom came this variety? They were born of their own nature''.
''That the pleasure arising to man from contact with sensible objects, is to be relinquished because accompanied by pain— such is the reasoning of fools. The kernels of the paddy, rich with finest white grains, What man, seeking his own true interest, would fling them away because of a covering of husk and dust? While life remains, let a man live happily, let him feed on butter though he runs in debt; When once the body becomes ashes, how can it ever return again?''
''The three authors of the Vedas were buffoons, knaves, and demons. All the well-known formulae of the pandits, jarphari, turphari, etc. and all the obscene rites for the queen commanded in Aswamedha, these were invented by buffoons, and so all the various kinds of presents to the priests, while the eating of flesh was similarly commanded by night-prowling demons''.
While there are ancient relations between the Indian Vedas and the Iranian Avesta, the two main families of the Indo-Iranian philosophical traditions were characterized by fundamental differences in their implications for the human being's position in society and their view on the role of man in the universe. The first charter of human rights by Cyrus the Great as understood in the Cyrus cylinder is often seen as a reflection of the questions and thoughts expressed by Zarathustra and developed in Zoroastrian schools of thought of the Achaemenid Era of Iranian history.
Category:History of philosophy Category:Philosophy by era
ar:فلسفة قديمة az:Antik fəlsəfə bn:প্রাচীন দর্শন bg:Антична философия ca:Filosofia antiga cs:Starověká filosofie de:Philosophie der Antike es:Historia de la filosofía occidental fa:فلسفه دوران باستان fr:Philosophie antique ko:고대 철학 hy:Դասական փիլիսոփայություն hr:Antička filozofija is:Fornaldarheimspeki it:Filosofia antica nl:Antieke filosofie no:Antikkens filosofi pl:Filozofia starożytna pt:Filosofia antiga ro:Filosofia antică greco-romană ru:Античная философия scn:Filusufìa antica sk:Staroveká filozofia sr:Античка филозофија sh:Antička filozofija fi:Antiikin filosofia sv:Antikens filosofi tr:Antik Çağ felsefesi uk:Антична філософія zh:古代哲学This text is licensed under the Creative Commons CC-BY-SA License. This text was originally published on Wikipedia and was developed by the Wikipedia community.
Coordinates | 30°19′10″N81°39′36″N |
---|---|
color | #B0C4DE |
name | Thales of Miletus (Θαλῆς ὁ Μιλήσιος) |
birth date | ca. 624–625 BC |
death date | ca. 547–546 BC |
school tradition | Ionian, Milesian school, Naturalism |
main interests | Ethics, Metaphysics, Mathematics, Astronomy |
influences | Babylonian astronomy & Ancient Egyptian mathematics and religion |
influenced | Pythagoras, Anaximander, Anaximenes |
notable ideas | Water is the physis, Thales' theorem, intercept theorem }} |
Thales of Miletus (; , ''Thalēs''; 624 BC – c. 546 BC) was a pre-Socratic Greek philosopher from Miletus in Asia Minor, and one of the Seven Sages of Greece. Many, most notably Aristotle, regard him as the first philosopher in the Greek tradition. According to Bertrand Russell, "Western philosophy begins with Thales." Thales attempted to explain natural phenomena without reference to mythology and was tremendously influential in this respect. Almost all of the other pre-Socratic philosophers follow him in attempting to provide an explanation of ultimate substance, change, and the existence of the world—without reference to mythology. Those philosophers were also influential, and eventually Thales' rejection of mythological explanations became an essential idea for the scientific revolution. He was also the first to define general principles and set forth hypotheses, and as a result has been dubbed the "Father of Science", though it is argued that Democritus is actually more deserving of this title.
In mathematics, Thales used geometry to solve problems such as calculating the height of pyramids and the distance of ships from the shore. He is credited with the first use of deductive reasoning applied to geometry, by deriving four corollaries to Thales' Theorem. As a result, he has been hailed as the first true mathematician and is the first known individual to whom a mathematical discovery has been attributed. Also, Thales was the first person known to have studied electricity.
Diogenes Laertius states that ("according to Herodotus and Douris and Democritus") Thales' parents were Examyes and Cleobuline, both Phoenician nobles. Giving another opinion, he ultimately connects Thales' family line back to Phoenician prince Cadmus. Diogenes also reports two other stories, one that he married and had a son, Cybisthus or Cybisthon, or adopted his nephew of the same name. The second is that he never married, telling his mother as a young man that it was too early to marry, and as an older man that it was too late. A much earlier source - Plutarch - tells the following story: Solon who visited Thales asked him the reason which kept him single. Thales answered that he did not like the idea of having to worry about children. Nevertheless, several years later Thales, anxious for family, adopted his nephew Cybisthus.
Thales involved himself in many activities, taking the role of an innovator. Some say that he left no writings, others that he wrote "On the Solstice" and "On the Equinox". Neither has survived. Diogenes Laërtius quotes letters of Thales to Pherecydes and Solon, offering to review the book of the former on religion, and offering to keep company with the latter on his sojourn from Athens. Thales identifies the Milesians as Athenians.
The Lydians were at war with the Medes, a remnant of the first wave of Persians in the region, over the issue of refuge the Lydians had given to some Scythian soldiers of fortune inimical to the Medes. The war endured for five years, but in the sixth an eclipse of the Sun (mentioned above) spontaneously halted a battle in progress (the Battle of Halys). It seems that Thales had predicted this solar eclipse. The Seven Sages were most likely already in existence, as Croesus was also heavily influenced by Solon of Athens, another sage. Whether Thales was present at the battle is not known, nor are the exact terms of the prediction, but based on it the Lydians and Medes made peace immediately, swearing a blood oath.
The Medes were dependencies of the Persians under Cyrus. Croesus now sided with the Medes against the Persians and marched in the direction of Iran (with far fewer men than he needed). He was stopped by the river Halys, then unbridged. This time he had Thales with him, perhaps by invitation. Whatever his status, the king gave the problem to him, and he got the army across by digging a diversion upstream so as to reduce the flow, making it possible to ford the river. The channels ran around both sides of the camp.
The two armies engaged at Pteria in Cappadocia. As the battle was indecisive but paralyzing to both sides, Croesus marched home, dismissed his mercenaries and sent emissaries to his dependents and allies to ask them to dispatch fresh troops to Sardis. The issue became more pressing when the Persian army showed up at Sardis. Diogenes Laertius tells us that Thales gained fame as a counsellor when he advised the Milesians not to engage in a symmachia, a “fighting together”, with the Lydians. This has sometimes been interpreted as an alliance, but a ruler does not ally with his subjects.
Croesus was defeated before the city of Sardis by Cyrus, who subsequently spared Miletus because it had taken no action. Cyrus was so impressed by Croesus’ wisdom and his connection with the sages that he spared him and took his advice on various matters.
The Ionians were now free. Herodotus says that Thales advised them to form an Ionian state; that is, a bouleuterion (“deliberative body”) to be located at Teos in the center of Ionia. The Ionian cities should be demoi, or “districts”. Miletus, however, received favorable terms from Cyrus. The others remained in an Ionian League of 12 cities (excluding Miletus now), and were subjugated by the Persians.
Thales had instruction from Egyptian priests, we are told. It was fairly certain that he came from a wealthy and established family, and the wealthy customarily educated their children. Moreover, the ordinary citizen, unless he was a seafaring man or a merchant, could not afford the grand tour in Egypt, and in any case did not consort with noble lawmakers such as Solon.
He did participate in some games, most likely Panhellenic, at which he won a bowl twice. He dedicated it to Apollo at Delphi. As he was not known to have been athletic, his event was probably declamation, and it may have been victory in some specific phase of this event that led to his being designated sage.
Thales, according to Aristotle, asked what was the nature (Greek ''Arche'') of the object so that it would behave in its characteristic way. Physis (φύσις) comes from phyein (φύειν), "to grow", related to our word "be". ''(G)natura'' is the way a thing is "born", again with the stamp of what it is in itself.
Aristotle characterizes most of the philosophers "at first" () as thinking that the "principles in the form of matter were the only principles of all things", where "principle" is arche, "matter" is hyle ("wood" or "matter", "material") and "form" is eidos.
''Arche'' is translated as "principle", but the two words do not have precisely the same meaning. A principle of something is merely prior (related to pro-) to it either chronologically or logically. An arche (from , "to rule") dominates an object in some way. If the arche is taken to be an origin, then specific causality is implied; that is, B is supposed to be characteristically B just because it comes from A, which dominates it.
The archai that Aristotle had in mind in his well-known passage on the first Greek scientists are not necessarily chronologically prior to their objects, but are constituents of it. For example, in pluralism objects are composed of earth, air, fire and water, but those elements do not disappear with the production of the object. They remain as archai within it, as do the atoms of the atomists.
What Aristotle is really saying is that the first philosophers were trying to define the substance(s) of which all material objects are composed. As a matter of fact, that is exactly what modern scientists are attempting to accomplish in nuclear physics, which is a second reason why Thales is described as the first western scientist.
The best explanation of Thales' view is the following passage from Aristotle's ''Metaphysics''. The passage contains words from the theory of matter and form that were adopted by science with quite different meanings. :"That from which is everything that exists and from which it first becomes and into which it is rendered at last, its substance remaining under it, but transforming in qualities, that they say is the element and principle of things that are."
And again:
:"For it is necessary that there be some nature (φύσις), either one or more than one, from which become the other things of the object being saved... Thales the founder of this type of philosophy says that it is water."
Aristotle's depiction of the problem of change and the definition of substance is clear. If an object changes, is it the same or different? In either case how can there be a change from one to the other? The answer is that the substance "is saved", but acquires or loses different qualities (πάθη, the things you "experience").
A deeper dip into the waters of the theory of matter and form is properly reserved to other articles. The question for this article is, how far does Aristotle reflect Thales? He was probably not far off, and Thales was probably an incipient matter-and-formist.
The essentially non-philosophic Diogenes Laertius states that Thales taught as follows:
: "Water constituted (, 'stood under') the principle of all things."
Heraclitus Homericus states that Thales drew his conclusion from seeing moist substance turn into air, slime and earth. It seems likely that Thales viewed the Earth as solidifying from the water on which it floated and which surrounded Ocean.
How was the power to move other things without the movers changing to be explained? Thales saw a commonality with the powers of living things to act. The lodestone and the amber must be alive, and if that were so, there could be no difference between the living and the dead. When asked why he didn’t die if there was no difference, he replied “because there is no difference.”
Aristotle defined the soul as the principle of life, that which imbues the matter and makes it live, giving it the animation, or power to act. The idea did not originate with him, as the Greeks in general believed in the distinction between mind and matter, which was ultimately to lead to a distinction not only between body and soul but also between matter and energy.
If things were alive, they must have souls. This belief was no innovation, as the ordinary ancient populations of the Mediterranean did believe that natural actions were caused by divinities. Accordingly, the sources say that Thales believed that "all things were full of gods.". In their zeal to make him the first in everything some said he was the first to hold the belief, which must have been widely known to be false.
However, Thales was looking for something more general, a universal substance of mind. That also was in the polytheism of the times. Zeus was the very personification of supreme mind, dominating all the subordinate manifestations. From Thales on, however, philosophers had a tendency to depersonify or objectify mind, as though it were the substance of animation per se and not actually a god like the other gods. The end result was a total removal of mind from substance, opening the door to a non-divine principle of action. This tradition persisted until Einstein, whose cosmology is quite a different one and does not distinguish between matter and energy.
Classical thought, however, had proceeded only a little way along that path. Instead of referring to the person, Zeus, they talked about the great mind:
: "Thales", says Cicero, "assures that ''water'' is the principle of all things; and that God is that Mind which shaped and created all things from water."
The universal mind appears as a Roman belief in Virgil as well:
: ''"In the beginning, SPIRIT within (spiritus intus) strengthens Heaven and Earth'','' : ''The watery fields, and the lucid globe of Luna, and then --'' : ''Titan stars; and mind (mens) infused through the limbs'' : ''Agitates the whole mass, and mixes itself with GREAT MATTER (magno corpore)"''
: Megiston topos: hapanta gar chorei (Μέγιστον τόπος· άπαντα γαρ χωρεί) : ”Space is the greatest thing, as it contains all things”
Topos is in Newtonian-style space, since the verb, chorei, has the connotation of yielding before things, or spreading out to make room for them, which is extension. Within this extension, things have a position. Points, lines, planes and solids related by distances and angles follow from this presumption.
Thales understood similar triangles and right triangles, and what is more, used that knowledge in practical ways. The story is told in DL (loc. cit.) that he measured the height of the pyramids by their shadows at the moment when his own shadow was equal to his height. A right triangle with two equal legs is a 45-degree right triangle, all of which are similar. The length of the pyramid’s shadow measured from the center of the pyramid at that moment must have been equal to its height.
This story indicates that he was familiar with the Egyptian seked, or seqed - the ratio of the run to the rise of a slope (cotangent). The seked is at the base of problems 56, 57, 58, 59 and 60 of the Rhind papyrus - an ancient Egyptian mathematics document.
In present day trigonometry, cotangents require the same units for run and rise (base and perpendicular), but the papyrus uses cubits for rise and palms for run, resulting in different (but still characteristic) numbers. Since there were 7 palms in a cubit, the seked was 7 times the cotangent.
To use an example often quoted in modern reference works, suppose the base of a pyramid is 140 cubits and the angle of rise 5.25 seked. The Egyptians expressed their fractions as the sum of fractions, but the decimals are sufficient for the example. What is the rise in cubits? The run is 70 cubits, 490 palms. X, the rise, is 490 divided by 5.25 or 93 cubits. These figures sufficed for the Egyptians and Thales. We would go on to calculate the cotangent as 70 divided by 93 to get 3/4 or .75 and looking that up in a table of cotangents find that the angle of rise is a few minutes over 53 degrees.
Whether the ability to use the seked, which preceded Thales by about 1000 years, means that he was the first to define trigonometry is a matter of opinion. More practically Thales used the same method to measure the distances of ships at sea, said Eudemus as reported by Proclus (“in Euclidem”). According to Kirk & Raven (reference cited below), all you need for this feat is three straight sticks pinned at one end and knowledge of your altitude. One stick goes vertically into the ground. A second is made level. With the third you sight the ship and calculate the seked from the height of the stick and its distance from the point of insertion to the line of sight.
The seked is a measure of the angle. Knowledge of two angles (the seked and a right angle) and an enclosed leg (the altitude) allows you to determine by similar triangles the second leg, which is the distance. Thales probably had his own equipment rigged and recorded his own sekeds, but that is only a guess.
Thales’ Theorem is stated in another article. (Actually there are two theorems called Theorem of Thales, one having to do with a triangle inscribed in a circle and having the circle's diameter as one leg, the other theorem being also called the intercept theorem.) In addition Eudemus attributed to him the discovery that a circle is bisected by its diameter, that the base angles of an isosceles triangle are equal and that vertical angles are equal. It would be hard to imagine civilization without these theorems.
It is possible, of course, to question whether Thales really did discover these principles. On the other hand, it is not possible to answer such doubts definitively. The sources are all that we have, even though they sometimes contradict each other.
Ever since, interested persons have been asking what that new something is. Answers fall into (at least) two categories, the theory and the method. Once an answer has been arrived at, the next logical step is to ask how Thales compares to other philosophers, which leads to his classification (rightly or wrongly).
Most agree that Thales' stamp on thought is the unity of substance, hence Bertrand Russell:
: "The view that all matter is one is quite a reputable scientific hypothesis." : "...But it is still a handsome feat to have discovered that a substance remains the same in different states of aggregation."
Russell was only reflecting an established tradition; for example: Nietzsche, in his ''Philosophy in the Tragic Age of the Greeks'', wrote:
: "Greek philosophy seems to begin with an absurd notion, with the proposition that ''water'' is the primal origin and the womb of all things. Is it really necessary for us to take serious notice of this proposition? It is, and for three reasons. First, because it tells us something about the primal origin of all things; second, because it does so in language devoid of image or fable, and finally, because contained in it, if only embryonically, is the thought, 'all things are one.'"
This sort of materialism, however, should not be confused with deterministic materialism. Thales was only trying to explain the unity observed in the free play of the qualities. The arrival of uncertainty in the modern world made possible a return to Thales; for example, John Elof Boodin writes ("God and Creation"):
: "We cannot read the universe from the past..."
Boodin defines an "emergent" materialism, in which the objects of sense emerge uncertainly from the substrate. Thales is the innovator of this sort of materialism.
Diogenes Laertius on the other hand took a strictly geographic and ethnic approach. Philosophers were either Ionian or Italian. He used "Ionian" in a broader sense, including also the Athenian academics, who were not Pre-Socratics. From a philosophic point of view, any grouping at all would have been just as effective. There is no basis for an Ionian or Italian unity. Some scholars, however, concede to Diogenes' scheme as far as referring to an "Ionian" school. There was no such school in any sense.
The most popular approach refers to a Milesian school, which is more justifiable socially and philosophically. They sought for the substance of phenomena and may have studied with each other. Some ancient writers qualify them as Milesioi, "of Miletus."
Thales had a profound influence on other Greek thinkers and therefore on Western history. Some believe Anaximander was a pupil of Thales. Early sources report that one of Anaximander's more famous pupils, Pythagoras, visited Thales as a young man, and that Thales advised him to travel to Egypt to further his philosophical and mathematical studies.
Many philosophers followed Thales' lead in searching for explanations in nature rather than in the supernatural; others returned to supernatural explanations, but couched them in the language of philosophy rather than of myth or of religion.
Looking specifically at Thales' influence during the pre-Socratic era, it is clear that he stood out as one of the first thinkers who thought more in the way of ''logos'' than ''mythos''. The difference between these two more profound ways of seeing the world is that ''mythos'' is concentrated around the stories of holy origin, while ''logos'' is concentrated around the argumentation. When the mythical man wants to explain the world the way he sees it, he explains it based on gods and powers. Mythical thought does not differentiate between things and persons and furthermore it does not differentiate between nature and culture. The way a ''logos'' thinker would present a world view is radically different from the way of the mythical thinker. In its concrete form, ''logos'' is a way of thinking not only about individualism, but also the abstract. Furthermore, it focuses on sensible and continuous argumentation. This lays the foundation of philosophy and its way of explaining the world in terms of abstract argumentation, and not in the way of gods and mythical stories.
The main secondary source concerning the details of Thales' life and career is Diogenes Laertius, "''Lives of Eminent Philosophers''". This is primarily a biographical work, as the name indicates. Compared to Aristotle, Diogenes is not much of a philosopher. He is the one who, in the Prologue to that work, is responsible for the division of the early philosophers into "Ionian" and "Italian", but he places the Academics in the Ionian school and otherwise evidences considerable disarray and contradiction, especially in the long section on forerunners of the "Ionian School". Diogenes quotes two letters attributed to Thales, but Diogenes wrote some eight centuries after Thales' death and that his sources often contained "unreliable or even fabricated information", hence the concern for separating fact from legend in accounts of Thales.
Most philosophic analyses of the philosophy of Thales come from Aristotle, a professional philosopher, tutor of Alexander the Great, who wrote 200 years after Thales death. Aristotle, judging from his surviving books, does not seem to have access to any works by Thales, although he probably had access to works of other authors about Thales, such as Herodotus, Hecataeus, Plato etc., as well as others whose work is now extinct. It was Aristotle's express goal to present Thales work not because it was significant in itself, but as a prelude to his own work in natural philosophy. Geoffrey Kirk and John Raven, English compilers of the fragments of the Pre-Socratics, assert that Aristotle's "judgments are often distorted by his view of earlier philosophy as a stumbling progress toward the truth that Aristotle himself revealed in his physical doctrines." There was also an extensive oral tradition. Both the oral and the written were commonly read or known by all educated men in the region.
Aristotle's philosophy had a distinct stamp: it professed the theory of matter and form, which modern scholastics have dubbed hylomorphism. Though once very widespread, it was not generally adopted by rationalist and modern science, as it mainly is useful in metaphysical analyses, but does not lend itself to the detail that is of interest to modern science. It is not clear that the theory of matter and form existed as early as Thales, and if it did, whether Thales espoused it.
Category:624 BC births Category:546 BC deaths Category:6th-century BC Greek people Category:6th-century BC philosophers Category:Ancient Greek mathematicians Category:Ancient Greek philosophers Category:Ancient Greek physicists Category:Ancient Milesians Category:Philosophers of ancient Ionia Category:Presocratic philosophers Category:Seven Sages of Greece
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This text is licensed under the Creative Commons CC-BY-SA License. This text was originally published on Wikipedia and was developed by the Wikipedia community.
In 1969, McEvilley joined the faculty of Rice University, where he spent the better part of his teaching career. He has been a visiting professor at Yale University and the School of the Art Institute of Chicago, among others. He taught numerous courses in Greek and Indian culture, history of religion and philosophy. In 2008 he retired from teaching after 41 years, and now lives in New York City and in upstate New York in the Catskills.
He has received numerous awards, including the Semple Prize at the University of Cincinnati, a National Endowment for the Arts Critics grant, a Fulbright fellowship in 1993, an NEA critic’s grant, and the Frank Jewett Mather Award (1993) for Distinction in Art Criticism from the College Art Association.
McEvilley has been a contributing editor of ''Artforum'' and editor in chief of ''Contemporanea''.
He argues that formalist ideas are rooted in Neoplatonism and as such deal with the problem of content by claiming that content is embedded within the form. However, the formalists desire a transcendentally free critique of art in the same way that Colin Rowe and Peter Eisenman explore the interiority of architecture.
Formalism is based on a linguistic model which Claude Lévi-Strauss argues is given content through the unconscious. In presenting formalism, one cannot ignore the content which accompanies the form.
This book spans thirty years of McEvilley's research, from 1970 to 2000.
;Greek history and philosophy:
;Indian philosophy:
;Essays
;Monographs Thomas McEvilley wrote monographs on Yves Klein (1982), Pat Steir, Leon Golub (1993), Jannis Kounellis (1986), James Croak (1999), Dennis Oppenheim, Anselm Kiefer, Dove Bradshaw (2004).
Category:1939 births Category:American poets Category:American non-fiction writers Category:American art critics Category:Living people Category:Rice University faculty Category:Frank Jewett Mather Award winners Category:University of Cincinnati alumni Category:University of Washington alumni
es:Thomas McEvilleyThis text is licensed under the Creative Commons CC-BY-SA License. This text was originally published on Wikipedia and was developed by the Wikipedia community.
Coordinates | 30°19′10″N81°39′36″N |
---|---|
name | Mike Oldfield |
landscape | yes |
background | solo_singer |
birth name | Michael Gordon Oldfield |
birth date | May 15, 1953 |
birth place | Reading, Berkshire, England |
instrument | Guitar, keyboards, Percussion, vocals, Bass guitar, drums, piano, organ, glockenspiel, mandolin, banjo, tubular bells, Chapman stick |
genre | Ambient, Celtic fusion, classical, Synthpop, experimental, minimalist, Honky-Tonk, Neoclassical, new age, Neofolk, pop, progressive rock, rock and roll, world |
occupation | Musician, Songwriter, Producer, Game designer |
years active | 1967–present |
label | Virgin (1972–1991)Warner Bros. (1992–2003)Mercury (2005–present) |
associated acts | Maggie Reilly, Kevin Ayers, Robert Wyatt, David Bedford, Anita Hegerland, Pekka Pohjola |
website | www.mikeoldfieldofficial.com }} |
In 1970 he joined The Whole World - backing group to vocalist Kevin Ayers, formerly of the Soft Machine - playing bass guitar and occasionally lead guitar. The band also included keyboardist and composer David Bedford, who quickly befriended Oldfield, and encouraged him in his composition of an early version of ''Tubular Bells''. Bedford would later arrange and conduct an orchestral version of that album. Oldfield is featured on two Ayers albums, ''Whatevershebringswesing'' and ''Shooting at the Moon''.
Having recorded a demo version of ''Tubular Bells'', Oldfield attempted to persuade record labels to take the project on. In 1972 he met the young Richard Branson who was setting up his own record label, Virgin Records, and after playing the demo to engineers Tom Newman and Simon Heyworth, he began recording the 1973 version of the album.
Like ''Tubular Bells'', ''Hergest Ridge'' is a two-movement instrumental piece, this time evoking scenes from Oldfield's Herefordshire country retreat. It was followed in 1975 by the pioneering world music piece ''Ommadawn'', and 1978's ''Incantations'' which introduced more diverse choral performances from Sally Oldfield, Maddy Prior, and the Queen's College Girls Choir. In 1975 Oldfield recorded a version of the Christmas piece "In Dulci Jubilo" which charted at number four in the UK. Oldfield's 1976 rendition of "Portsmouth" remains his highest charting single on the UK Singles Chart, reaching number three.
In 1976 Oldfield and his sister Sally joined his friend and band member Pekka Pohjola to play on his album ''Mathematician's Air Display'', which was released in 1977. The album was recorded and edited at Oldfield's Througham Slad Manor in Gloucestershire by Oldfield and Paul Lindsay.
Around the time of ''Incantations'', Oldfield underwent a controversial self-assertiveness therapy course known as Exegesis. Possibly as a result, the formerly reclusive musician staged a major European tour to promote the album, chronicled in his live album ''Exposed'', much of which was recorded at the National Exhibition Centre near Birmingham, the first-ever concert there.
In 1975, Oldfield received a Grammy award for Best Instrumental Composition in "Tubular Bells – Theme from ''The Exorcist''". In 1979, he recorded a version of the signature tune of the popular British Children's Television programme, ''Blue Peter'', which was used by the show for 10 years.
The early 1980s saw Oldfield make a transition to mainstream pop music, beginning with the inclusion of shorter instrumental tracks and contemporary cover versions on ''Platinum'' and ''QE2'' (the latter named after the ocean liner). Soon afterwards he turned to songwriting, with a string of collaborations featuring various lead vocalists alongside his characteristic searing guitar solos. The best known of these is "Moonlight Shadow", his 1983 hit with Maggie Reilly. The most successful Oldfield composition on the US pop charts during this period was actually a cover version — Hall & Oates's remake of Oldfield's "Family Man" for their 1982 album ''H2O''. Released as the album's third single, it hit the Top 10 during the spring of 1983 and was a hugely popular MTV music video.
Oldfield later turned to film and video, writing the score for Roland Joffé's acclaimed film ''The Killing Fields'' and producing substantial video footage for his album ''Islands''. ''Islands'' continued what Oldfield had been doing on the past couple of albums, with an instrumental piece on one side and rock/pop singles on the other. Of these, "Islands", sung by Bonnie Tyler and "Magic Touch", with vocals by Max Bacon (in the U.S. version) and Glasgow vocalist Southside Jimmy (in other versions), were the major hits. In the U.S., the Virgin America airline promoted the song "Magic Touch" to a large extent, making it a success, reaching the top 10 on the Billboard album rock charts. During the 1980s, Oldfield's then-wife, Norwegian singer Anita Hegerland, contributed vocals to many songs including "Pictures in the Dark".
''Earth Moving'' was released in July 1989, and was a moderate success. The album was the first to exclusively feature rock/pop songs, several of which were released: "Innocent" and "Holy" in Europe, and "Hostage" in the USA for album rock stations. This was, however, a time of much friction with his record label. Virgin Records reportedly insisted that any future instrumental album should be billed as ''Tubular Bells 2''. Oldfield's rebellious response was ''Amarok'', an hour-long work featuring rapidly changing themes (supposedly devised to make cutting a single from the album impossible), unpredictable bursts of noise, and a very cleverly hidden Morse code insult directed at Richard Branson. Although regarded by many fans as his greatest work, it was not a commercial success. His parting shot from the Virgin label was ''Heaven's Open'', which continued the veiled attacks on Branson but was notable for being the first time Oldfield had contributed all the lead vocals himself. It was the only album he released under the name 'Michael Oldfield'.
In 1995 Oldfield further continued to embrace new musical styles by producing a Celtic-themed album, ''Voyager''. In 1992 Oldfield met Luar na Lubre, a Galician Celtic-folk band (from A Coruña, Spain). The band's popularity grew after Oldfield covered their song "O son do ar" ("The sound of the air") on his ''Voyager'' album.
In 1998 he produced the third ''Tubular Bells'' album (also premiered at a concert, this time in Horse Guards Parade, London), drawing from the dance music scene at his then new home on the island of Ibiza. This album was still inspired by themes from ''Tubular Bells'', but differed in lacking a clear two-part layout.
During 1999 Oldfield released two albums. The first, ''Guitars'', used guitars as the source for all the sounds on the album, including percussion. The second, ''The Millennium Bell'', consisted of pastiches of a number of styles of music that represented various historical periods over the past millennium. The work was performed live in Berlin for the city's millennium celebrations in 1999–2000.
He added to his repertoire the MusicVR project, combining his music with a virtual reality-based computer game. His first work on this project is ''Tr3s Lunas'' launched in 2002, a virtual game where the player can interact with a world full of new music. This project appeared as a double CD, one with the music, and the other with the game.
In 2003 he released ''Tubular Bells 2003'', a re-recording of the original ''Tubular Bells'', on CD, and DVD-Audio. This was done to "fix" many "imperfections" in the original due to the recording technologies of the early 1970s and limitations in time that he could spend in the recording studio. It celebrated the 30th anniversary of ''Tubular Bells'', Oldfield's 50th birthday and his marriage to Fanny in the same year. At around the same time Virgin released an SACD version containing both the original stereo album and the 1975 quadraphonic mix by Phil Newell. In the 2003 version, the original voice of the 'Master of Ceremonies' (Viv Stanshall) was replaced by the voice of John Cleese, Stanshall having died in the interim.
His autobiography ''Changeling'' was published in May 2007 by Virgin Books. In March 2008 Oldfield released his first classical album, ''Music of the Spheres''; Karl Jenkins assisted with the orchestration. In the first week of release the album topped the UK Classical chart and reached number 9 on the main UK Album Chart. A single, "Spheres", featuring a demo version of pieces from the album was released digitally. The album was nominated for a Classical Brit Award, the NS&I; Best Album of 2009.
In 2008 Oldfield contributed an exclusive song ("Song for Survival") to a charity album called ''Songs for Survival'', in support of the Survival International. Oldfield's daughter, Molly, played a large part in the project.
In 2008 when Oldfield's original 35-year deal with Virgin Records ended, the rights to ''Tubular Bells'' and his other Virgin releases were returned to him, and then they were transferred to Mercury Records. Mercury issued a press release on 15 April 2009, noting that Oldfield's Virgin albums would be re-released, starting 8 June 2009. These releases include special features from the archives. On 6 June 2009, an International Bell Ringing day took place, to promote the reissue of his first album, ''Tubular Bells''. The next two albums were reissued in June 2010 along with the launch of a new official web site. ''Incantations'' was reissued in July 2011.
In March 2010 ''Music Week'' reported that publishing company Stage Three Music (now a part of BMG) had acquired a 50% stake in the songs of Oldfield's entire recorded output in a seven-figure deal. In 2010 lyricist Don Black said in an interview with ''Music Week'' that he had been working with Oldfield. In early 2011 Mike Oldfield was in a studio with German producer Torsten Stenzel, collaborating on a chill-out track for a forthcoming album by Torsten Stenzel's York project.
Mike Oldfield has seven children. In the early 1980s, he had three children with Sally Cooper (Molly, Dougal and Luke). In the late 1980s, he had two children (Greta and Noah) with Norwegian singer Anita Hegerland. In the 2000s, he married Fanny Vandekerckhove (born 1977), whom he met during his time in Ibiza; they have two sons together (Jake and Eugene).
Oldfield is a motorcycle fan and has five bikes. These include a BMW R1200GS, a Suzuki GSX-R750, a Suzuki GSX-R1000, and a Yamaha R1. He also says that some of his inspiration for composing comes from riding them. Throughout his life Oldfield has also had a passion for aircraft and building model aircraft. Since 1980 he has also been a licensed pilot and has flown fixed wing aircraft, the first of which was a Beechcraft Sierra and helicopters including the Agusta Bell 47G which featured on the sleeve of his cover version of the ABBA song "Arrival" as a parody of their album artwork. He is also interested in cars and has owned a Ferrari and a Bentley which was a gift from Richard Branson as an incentive for him to give his first live performance of ''Tubular Bells''. He has endorsed the Mercedes-Benz S-Class in the Mercedes UK magazine. Oldfield also considers himself to be a Trekkie (fan of the popular science fiction television series ''Star Trek''). He also noted in an interview in 2008 that he had two boats.
In November 2006, musician Noel Gallagher won a Spanish court case against Oldfield. Gallagher had bought an Ibiza villa for £2.5 million from Oldfield in 1999, but quickly discovered that part of the cliff-top property was falling into the sea. According to ''The Sun'', the resulting court case awarded Gallagher a six-figure sum in compensation. Suspicion abounds in the music industry that the law-suit was initiated because of embarrassment that Gallagher brought on himself by not having a proper survey done on the property before buying it. This included making an immediate and noisy complaint about someone's yacht tied up at the villa's jetty before it was pointed out that the yacht came with the villa and was, in fact, his.
In 2007 Oldfield caused a minor stir in the British press by criticizing Britain for being too controlling and protective, specifically concentrating on the smoking ban which England and Wales had introduced that year. Oldfield then moved from his Gloucestershire home to Palma de Mallorca, Spain. He has lived outside the UK in the past, including living in Los Angeles and Ibiza in the 1990s, and Switzerland in the mid-1980s, for tax reasons. He also currently has a home in Monaco. In 2009 he decided to move to the Bahamas, and put his home in Mallorca up for sale; the asking price was around €3.5 million, but has since been lowered, and as of August 2011 is still listed as available for sale by a major international real estate agency.
Oldfield used a modified Roland GP8 effects processor in conjunction with his PRS Artist to get many of his heavily overdriven guitar sounds from the ''Earth Moving'' album onwards. Oldfield has also been using Guitar synthesizers since the mid-1980s, using a 1980s Roland GR-300/G-808 type system, then a 1990s Roland GK2 equipped red PRS Custom 24 (sold in 2006) with a Roland VG8, and most recently a Line 6 Variax.
Oldfield has an unusual playing style, using both fingers and fingernails and several ways of creating vibrato: a "very fast side-to-side vibrato" or "violinist's vibrato". Oldfield has also stated that his playing style originates from his musical roots playing folk music and the bass guitar.
Category:1953 births Category:Living people Category:English songwriters Category:English guitarists Category:English multi-instrumentalists Category:English buskers Category:English New Age musicians Category:English composers Category:British people of Irish descent Category:People from Reading, Berkshire Category:Grammy Award winners Category:Virgin Records artists Category:Mercury Records artists Category:English Roman Catholics Category:Warner Bros. Records artists Category:FL Studio users Category:People educated at Presentation College, Reading Category:People educated at The Highlands School, Reading
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