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was not monetary gain. Aristotle comments that Thales ‘prov[ed] that it is easy for philosophers to be rich if they choose, but this is not what they care about’.3 So here, after the surprise of the well, came Thales’ redemption. Able to predict even what was supposedly unpredictable – phenomena both celestial and earthly, the eclipse of the sun and the olive harvest – he temporarily entered into the logic of the economy using his calculations, only to prove that this is not the logic proper to philosophy. This did not mean that the tension with his fellow citizens went away – indeed, it could only become sharper, if their values were so opposed. Even if philosophy really was ‘useless’, it was proving to be a subversive threat to the city.
Notes
1 1. Theaetetus, 174a, trans. Harold Fowler.
2 2. Hans Blumenberg, The Laughter of the Thracian Woman, London: Bloomsbury, 2015.
3 3. Politics, 1259a 5–8, trans. H. Rackham.
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