Greek philosophy is stolen Egyptian philosophy.

White and Black people are common victims of a false tradition about Africa. There is resistant from white people about the true history, as the truth has been hidden and white people made to believe that they civilised the world.  But in this world and with technology nothing can remain hidden forever and therefore, no excuse to be ignorant. Development and civilisation depend on uncovering the truth.  It is essential that we unfold the whitewashing of history. As Marcus Garvey quotes, we recognize today in psychology that amnesia is a pathological state of mind; that a people who suffer from a lack of knowledge of themselves and of their history, a lack of knowledge of their creation, are a people who suffer from a loss of identity. “Whoever controls the past controls the future, whoever controls the present controls the past” George Orwell. This means all of your actions are derived from your thought patterns, which are influenced by what you believe to be true- your philosophy. So we need to challenge our beliefs and what we have been taught.  It’s not a black and white issue but a people issue.The falsification and propaganda against African history has happened over 200 years and continues to this day. African history is world history. Civilisition and humanity came from Africa. Yet people fail to give respect and acknowledgment to African people. There would not be Greek philosophy without Africans. The philosophy that the Greeks claim and came to know was taught to them by Africans. Now this knowledge has been plagiarism.

Plagiarism shown to be a common practice among the Greek philosophers who borrowed from one another but chiefly from Pythagoras who obtained his ideas from the Egyptians. All the so called Greek philosophers were thought by Egyptians. For instance, Pythagoras after receiving his training in Egypt, returned to his native island, Samos, where he established his order for a short time, after which he migrated to Croton (540 B.C.) in Southern Italy. Consequently, history makes it clear that the surrounding neighbors of Egypt had all become familiar with the teachings of Egyptian Mysteries many centuries before the Athenians, who in 399 B.C. sentenced Socrates to death (Zeller’s Hist. of Phil., p. 112; 127; 170–172) and subsequently caused Plato and Aristotle to flee for their lives from Athens, because philosophy was something foreign and unknown to them. The doctrine of the Atom by Democritus is traced to its Egyptian origin, as well as his large number of books.The doctrines of Plato are traced to their Egyptian origin, as he taught nothing new. Magic is shown to be the key to the interpretation of ancient religion and philosophy.

As one attempts to read the history of Greek philosophy, one discovers a complete absence of essential information concerning the early life and training of the so-called Greek philosophers  (Thales to Aristotle” George G. M. James).

The dishonesty in the movement of the publication of a Greek philosophy, becomes very glaring, when we refer to the fact, purposely that by calling the theorem of the Square on the Hypotenuse, the Pythagorean theorem, it has concealed the truth for centuries from the world, who ought to know that the Egyptians taught the Greeks, what mathematics they knew (‘Stolen Legacy: Greek Philosophy is Stolen Egyptian Philosophy’, George G. M. James).

This contribution to civilization was really and truly made by the Egyptians and the African continent, but not by the Greeks or the European continent. We sometimes wonder why the people of African descent find themselves in such a social plight as they do, but the answer is plain enough. “Had it not been for this drama of Greek philosophy and its actors, the African continent would have had a different reputation, and would have enjoyed a status of respect among the nations of the world”.  Lets continue to discover the truth.61k5+ZaOMXL._SL_300_Great book to read regarding this topic is; ‘Stolen Legacy: Greek Philosophy is Stolen Egyptian Philosophy’ by George G. M. James, Ph.D.

5 thoughts on “Greek philosophy is stolen Egyptian philosophy.

  1. Wrong Again, enjoy your delusions.

    Did Aristotle plagiarize Egyptian sources?

    If Aristotle had stolen his ideas from the Egyptians, as James asserts, James should be able to provide parallel Egyptian and Greek texts showing frequent verbal correspondences. As it is, he can only come up with a vague similarity between two titles. One is Aristotle’s treatise On the Soul, and the other the modern English name of a collection of Egyptian texts, The Book of the Dead. These funerary texts, which the Egyptians themselves called the Book of Coming Forth by Day, are designed to protect the soul during its dangerous journey through Duat, the Egyptian underworld, on its way to life of bliss in the Field of Reeds. Both Aristotle and the Egyptians believed in the notion of a “soul.” But there the similarity ends. Even a cursory glance at a translation of the Book of the Dead reveals that it is not a philosophical treatise, but rather a series of ritual prescriptions to ensure the soul’s passage to the next world. It is completely different from Aristotle’s abstract consideration of the nature of the soul. James fails to mention that the two texts cannot be profitably compared, because their aims and methods are so different. Instead, he accounts for the discrepancy by claiming that Aristotle’s theory is only a “very small portion” of the Egyptian “philosophy” of the soul, as described in the Egyptian Book of the Dead. On that basis, one could claim that any later writer plagiarized from any earlier writer who touched on the same subject. But why not assume instead that the later writer was influenced by the earlier writer, or even came up with the some of the same ideas independently, especially if those ideas are widespread, like the notion that human beings have souls?

    James also alleges that Aristotle’s theory of matter was taken from the so-called Memphite Theology. The Memphite Theology is a religious document inscribed on a stone tablet by Egyptian priests in the eighth century BC, but said to have been copied from an ancient papyrus. The archaic language of the text suggests that the original dates from sometime in the second millennium BC. According to James, Aristotle took from the Memphite theology his doctrine that matter, motion, and time are eternal, along with the principle of opposites, and the concept of the unmoved mover. James does not say how Aristotle would have known about this inscription, which was at the time located in Memphis and not in the Library of Alexandria, or explain how he would have been able to read it. But even if Aristotle had had some way of finding out about it, he would have had no use for it in his philosophical writings. The Memphis text, like the Egyptian Book of the Dead, is a work of a totally different character from any of Aristotle’s treatises.

    The Memphite text describes the creation of the world as then known (that is, Upper and Lower Egypt). It relates how Ptah’s mind (or “heart”) and thought (or “tongue”) created the universe and all living creatures in it: “for every word of the god came about through what the heart devised and the tongue commanded.” From one of his manifestations, the primordial waters of chaos, the sun-god Atum was born. When Ptah has finished creating the universe, he rests from his labors: “Ptah was satisfied after he had made all things and all divine words.”

    In form and in substance this account has virtually nothing in common with Aristotle’s abstract theology. In fact, in Metaphysics Book 11, Aristotle discards the traditional notion of a universe that is created by a divinity or divinities, in favor of a metaphysical argument. If there is eternal motion, there is eternal substance, and behind that, an immaterial and eternal source of activity, whose existence can be deduced from the eternal circular motion of the heavens. The source of this activity is what is called in English translation the “unmoved mover.”All that this theory has in common with the Memphite theology is a concern with creation of the universe. On the same insubstantial basis, it would be possible to argue that Aristotle stole his philosophy from the story of creation in the first book of Genesis.

    Did Plato Study in Egypt?

    Plato never says in any of his writings that he went to Egypt, and there is no reference to such a visit in the semi-biographical Seventh Epistle. But in his dialogues he refers to some Egyptian myths and customs. Plato, of course, was not a historian, and the rather superficial knowledge of Egypt displayed in his dialogues, along with vague chronology, is more characteristic of historical fiction than of history. In fact, anecdotes about his visit to Egypt only turn up in writers of the later Hellenistic period. What better way to explain his several references to Egypt than to assume that the author had some first-hand knowledge of the customs he describes? For authors dating from the fourth century and earlier, ancient biographers were compelled to use as their principal source material the author’s own works. Later biographers add details to the story of Plato’s Egyptian travels in order to provide aetiologies for the “Egyptian” reference in his writings. The most ironic anecdote of all is preserved by Clement of Alexandria: Plato studied in Egypt with Hermes the “Thrice Great” (Trismegistus). This is tantamount to saying that Plato studied with himself after his death. The works of Hermes could not have been written without the conceptual vocabulary developed by Plato and Aristotle, and is deeply influenced not just by Plato, but by the writings of Neoplatonist philosophers in the early centuries AD. In any case, whoever these teachers were, Plato seems never to have learned from them anything that is characteristically Egyptian, at least so far as we know about Egyptian theology from Egyptian sources. Instead, Plato’s notion of the Egyptians remains similar to that of other Athenians; he did not so much change the Athenian notion of Egyptian culture as enrich and idealize it, so that it could provide a dramatic and instructive contrast with Athenian customs in his dialogues.

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