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1

'ENANTIOTROPE'. OPPOSITES IN THE THEOLOGY OF HERACLITUS OF EPHESUS

100%
Wrotkowski W.
Przegląd Filozoficzno-Literacki
|
2008
|
vol. 6
|
issue 1(19)
201-233
EN
This article presents author's synoptic, meticulous analysis of a number of aphorisms of the Ephesian sage and corresponding testimonies dealing with the doctrine of dynamically conceived opposites. In Heraclitus' view, they are all different, temporarily conditioned manifestations or rather transmutations of his Highest God (DK B: 67, 53), and certainly they are not identical with each other, and they do not compose a 'unity', as some recently flourishing ideologies and superstitions do stubbornly - even if not quite consciously - try to convince. 'Les extremes se touchent': all the opposites - heeding the will of God (DK B: 1, 31, 33, 64, 72, 114) - transform each other into themselves in a universal, permanent and coercive play-struggle (pesseja), but that does not suggest nor imply, that they can ever return to precisely the same state or condition as before. Heraclitus was no relativist in epistemology nor nihilist in ethics: he did not want to rationalize axiological perverseness nor justify moral evil. One of his real aims was to deepen man's hope, nay, to give him and strengthen solace: 'to enable man to defend himself against the pressure of fate by the power of a faith'.
2

Obraz snu a spánku u Hérakleita a Platóna a jeho filosofické souvislosti

51%
Mikes V.
Listy filologické (Folia philologica)
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2007
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vol. 130
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issue 3-4
229-249
EN
The principal aim of this paper is to investigate the first uses of the metaphor of sleep and dream. This leads first to the general conclusion that the origins of the metaphor are to be looked for in philosophical texts, namely of Heraclitus and Plato. In the writings of the former it is related to the specific concept of the nature of man, characterized by unification and centralization - new in the period - of the cognitive functions. Heraclitus is apparently the first who uses the image of sleep to depict a state of cognitive or perceptive imperfection (basically an incapacity to see the reality), whereas Plato later establishes the similar use of the image of dream. In the course of the analysis more particular problem emerges, namely ambiguity related to the metaphor. In Heraclitus it is primarily the ambiguity due to his way of expression which invokes certain uncertainty whether the references to sleep found in the fragments are metaphorical at all. The conclusion is that this uncertainty is non-accidental and is to be connected to a more general ambiguity in Heraclitus writings concerning the question whether his perspective is normative or descriptive. Moreover, it is claimed in the paper that Heraclitus's lack of clarity corresponds to an even more general ambivalence with which Greek culture regarded sleep and dream in their literal sense and which appears much more clearly in Plato for whom (following Heraclitus) the metaphor of dream had not only a negative meaning but also a positive one (in the sense of pre-cognition). In the subsequent tradition, however, what primarily obtains is rather the negative meaning through which both authors together influenced the subsequent use of the metaphor, as seen, for example, in the case of Philo of Alexandria.
3

'Aion'. Eternity in Theology of Heraclitus of Ephesus

51%
Wrotkowski W.
Przegląd Filozoficzny. Nowa Seria
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2007
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vol. 16
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issue 1(61)
21-32
EN
This article presents author's modest attempt to establish the Heraclitean meaning of the word 'aion' in the fragment B52 (Diels-Kranz). In his view the very starting-point presupposes a meticulous, unbiased analysis of relevant aphorisms of the Ephesian sage, and of the corresponding testimonies. A synoptic scrutiny indicates that Heraclitus hold a clear and original view on the eternity. The god of his philosophy - identified with one and common world - is eternal not only in his 'material' aspect as 'pur aeizoon' ('an ever-living fire', B30), but also in his 'rational' aspect as 'Logos eon aei' ('Logos existing always', B1). These assumptions lead him to employ a name for God which was destined to make a memorable career: 'Aion' ('He Who Always Is').
4

Istota myśli Heraklita w systemie Hegla

44%
Jochlik A.
Kwartalnik Filozoficzny
|
2018
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vol. 46
|
issue 1
5-37
EN
The article is about the Hegelian interpretation of the philosophy of Heraclitus. The first part of article demonstrates, in sixteen points, the meaning of Heraclitus’s dialectics. The second part of article shows this view in Hegel’s conception of actuality, at the end of “The Objective Logic”. The third part deals with the introduction to The Phenomenology of Spirit. The article will demonstrate and explain the crucial categories that are connected with the question of becoming. It will also show the connection between the Heraclitean intuition of change and Hegel’s view on philosophy as a whole.
5

HEIDEGGER ON PINDAR’S “GOLD” AND HERACLITUS’S “KOSMOS” AS BEING ITSELF

38%
Capobianco R.
Filozofia (Philosophy)
|
2017
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vol. 72
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issue 5
347 – 356
EN
This essay draws on texts not translated into English as yet, in particular Heidegger’s brilliant 1943 lecture course on Heraclitus, to show how Heidegger understood Pindar’s “gold” and Heraclitus’s “kosmos” as early Greek names for Being itself. The “gleaming” and “adorning” “kosmos” − which the later Heidegger understood to be “world” (Welt) in the fullest and richest sense − is not in the first place any kind of transcendental-phenomenological “projection” of the human being; it is rather the resplendence of the “ever-living” Being-unfolding-way itself from out of which both the gods and human beings − indeed all beings and things − come to pass and pass away.
6

Pojęcie fizis w interpretacji Martina Heideggera

38%
Kula L.
Kwartalnik Filozoficzny
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2012
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vol. 40
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issue 1
41 - 57
EN
The article is an introduction to the Greek philosophical problematic of Heidegger’s work. The author shows that φύσις is the main notion of the early Greek tradition which appears in An Introduction to Metaphysics. Heidegger turns to Heraclitus to show the Greek experience of the world. He considers the etymology and meaning of φύσις in the context of Heraclitus. He recalls that φύσις is a fundamental Greek word which means being in a whole. The conception of the history of being is of central importance in Heidegger’s thought. As a result the world is a consequence of the working of two powers, πόλεμος and λόγος, two aspects of φύσις. At the same time Heidegger shows the difference between mythology and philosophy.
7

HEIDEGGER A GRÉCKI MYSLITELIA

38%
Leško V.
Filozofia (Philosophy)
|
2013
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vol. 68
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issue 3
194 – 204
EN
The paper deals with Heidegger’s separating the pre-socratic thinkers (namely Heraclitus and Parmenides) from the other Greek philosophers in his lecture What is philosophy? The reason is to be seen in that the former still lived in harmony with the original Greek conceiving of Being. Since Plato and Aristotle the philosophers have been gradually forgetting the Being and concentrated exclusively on existence (Dasein). However, this Heidegger’s hypothesis is not supported by any profound philosophical researches. He is searching for a philosophical answer to his own philosophical question in the lecture, an answer which he never found. Therefore, in his later writings he gave up trying to resolve the question of Being.
8
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Człowiek a społeczeństwo w filozofii Heraklita z Efezu

38%
Baranowska M.
Opolskie Studia Administracyjno-Prawne
|
2014
|
vol. XII
|
issue 1
9-25
EN
The aim of the article is to give an answer to the question whether Heraclitus’s of Ephesus views can offer an inspiration to individuals who deal with considering sociopolitical and legal issues. The author presents difficulties which are encountered while interpreting Heraclitus’ work: the aphoristic style and the fact that it is merely fragments that have been preserved till out times. The reconstruction of the thinker’s views covers both ontological and epistemological aspects which make the main object of his reflections and provide the starting point to determine the relation between man and society. People, by their nature, are not equal, hence Heraclitus was an advocate of a hierarchical social structure, with wise men placed in the lead of it. Positive law should sanction such a social order that is a reflection of Lagos – the rational principle governing the dynamic reality. In the conclusion, the author puts forward the thesis that Heraclitus’ views can be regarded as currently valid, since in the 21st century man has still been confronted with the feeling of being lost in the changeable reality, as well as with attempts at its rationalization, which seems to be indeed an instinctive need.
9

HOMÉR A PREDSÓKRATOVSKÉ MYSLENIE

32%
Kalaš A., Škvrnda F.
Filozofia (Philosophy)
|
2014
|
vol. 69
|
issue 10
813 – 823
EN
The paper questions the modern approach to ancient philosophy as a linear movement from mythos to logos. It analyses the circumstances of „the beginning“ of ancient philosophical thinking. It tempts to see the whole movement of the pre-Socratic philosophy as a literary undercurrent of the Homeric schools, the Homeridae. The allegorical interpretation of the Homeric poems is crucial for this type of argumentation. This interpretation goes back to their very origins. The emphasis is put on the resemblances between the cyclic eposes Ilias and Odyssey and early pre-Socratic philosophies, namely those of Xenophanes, Heraclitus, Pythagoras and the Milesian School. It is argued, that in physical and ethical conceptions of these philosophers, many traces of Homeric world-view can be unveiled. Therefore, it seems viable to suppose that some allegoric interpretations of Homer´s poems pre-existed as a theoretical background behind these philosophical theories.
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