Heraklit
Wszystko nieustannie się zmienia, jak płynąca rzeka, a jednak ukryty porządek spaja świat przez napięcie przeciwieństw.
Umiejscowienie
Wszystko płynie: świat jest wiecznym stawaniem się, rządzonym przez logos i walkę przeciwieństw.
Kluczowe idee
- Panta rhei (późniejsze streszczenie fragmentu o rzece)
- Logos
- Jedność przeciwieństw
Wpływ
Wpływ na 6
Platon
wpływ na ✓
According to Aristotle, Plato accepted from Heraclitus, through Cratylus, that sensible things are always in flux and cannot be known, and so posited unchanging Forms (Metaphysics I.6). Aristotle, Metaphysics I.6, 987a32–b7; Plato, Cratylus 402a; SEP “Heraclitus”
Platon › 428–348 p.n.e.
Zenon z Kition
wpływ na
Zeno took up Heraclitus’ cosmic fire and logos for Stoic physics: a designing fire runs through the world and periodically consumes it; Cleanthes wrote on Heraclitus. Diogenes Laertius VII.134–142, VII.174; A. A. Long, ‘Heraclitus and Stoicism’, Philosophia 5–6 (1975–76); SEP “Heraclitus”
Źródło: także w InPhO · InPhO
Zenon z Kition › ok. 334–262 p.n.e.
Marek Aureliusz
wpływ na
Marcus Aurelius cited Heraclitus on the cycle of the elements and on sleepers as co-workers in the world, and pictured time as a river (Meditations IV.43, IV.46, VI.42). Marcus Aurelius, Meditations IV.43, IV.46, VI.42; SEP “Heraclitus”
Źródło: szkic AI
Marek Aureliusz › 121–180
Georg Wilhelm Friedrich Hegel
wpływ na ✓
Hegel said there is no proposition of Heraclitus he had not taken into his Logic, where becoming unites being and nothing (Lectures on the History of Philosophy, 1833). G. W. F. Hegel, Vorlesungen über die Geschichte der Philosophie, ed. K. L. Michelet (1833); Wissenschaft der Logik (1812)
Georg Wilhelm Friedrich Hegel › 1770–1831
Friedrich Nietzsche
wpływ na ✓
Nietzsche praised Heraclitus’ eternal becoming in Philosophy in the Tragic Age of the Greeks (written 1873) and felt closest to him (Ecce Homo, 1888). F. Nietzsche, Die Philosophie im tragischen Zeitalter der Griechen (1873, unpublished); Ecce homo (1888), on The Birth of Tragedy; SEP “Friedrich Nietzsche”
Friedrich Nietzsche › 1844–1900
Martin Heidegger
wpływ na ✓
Heidegger read Heraclitus’ logos as the gathering that lets beings appear (‘Logos’, 1951) and discussed his fragments in lectures (1943–44) and a seminar with Eugen Fink (1966–67). M. Heidegger, “Logos (Heraklit, Fragment 50)” (1951), in Vorträge und Aufsätze (1954); Heraklit (lectures 1943–44; publ. 1979); M. Heidegger and E. Fink, Heraklit (seminar 1966–67; publ. 1970); SEP “Martin Heidegger”
Martin Heidegger › 1889–1976
Krytyka
Krytyka ze strony 3
Parmenides
krytyka ze strony sporne
Parmenides’ attack on ‘two-headed mortals’, for whom being and not-being are the same and not the same, is often read as aimed at Heraclitus; this is disputed. Parmenides, DK 28 B6.4–9; SEP “Parmenides”
Źródło: szkic AI
Parmenides › ok. 515–450 p.n.e.
Arystoteles
krytyka ze strony
Aristotle objected to the claim, ascribed by some to Heraclitus, that the same thing is and is not: the principle of non-contradiction makes it unbelievable (Metaphysics IV). Aristotle, Metaphysics IV.3, 1005b23–26; IV.7, 1012a24–26; SEP “Heraclitus”
Źródło: szkic AI
Arystoteles › 384–322 p.n.e.
Lukrecjusz
krytyka ze strony
Lucretius rejected Heraclitus’ view that all things are made of fire, calling him famous among the foolish for his obscure language (De rerum natura I.635–704). Lucretius, De rerum natura I.635–704
Źródło: szkic AI
Lukrecjusz › ok. 99–55 p.n.e.
Krytykuje 2
Pitagoras
krytykuje
Heraclitus held that Pythagoras’ ‘much learning’ does not teach understanding, and called his wisdom ‘artful knavery’ (DK 22 B40, B129). Heraclitus, DK 22 B40, B129; SEP “Heraclitus”
Źródło: szkic AI
Pitagoras › według tradycji ok. 570–495 p.n.e.
Ksenofanes
krytykuje
Heraclitus named Xenophanes, with Hesiod, Pythagoras and Hecataeus, among those whose much learning had not taught them understanding (DK 22 B40). Heraclitus, DK 22 B40 (Diogenes Laertius 9.1)
Źródło: szkic AI
Ksenofanes › ok. 570–478 p.n.e.
Dzieła
- ok. 500 p.n.e.Fragmenty
Aforyzmy o logosie, ogniu i płynności wszystkich rzeczy.
Stanowisko
Heraclitus saw the world as a process of constant change governed by a hidden order he called the logos. You cannot step twice into the same river, yet the river remains: stability arises from ongoing flux. Opposites – day and night, war and peace, life and death – belong together and turn into one another; strife is not a defect but the very engine of the world, and ever-living fire is its fitting image. Most people, he complained, live as if asleep, without grasping this common logos. His thought of unity in tension inspired Plato and the Stoics and, much later, Hegel and Nietzsche.
Życie i kontekst
Heraclitus came from an aristocratic family in Ephesus on the coast of Asia Minor and was active around 500 BCE. Ancient reports portray him as proud and solitary, scornful both of the masses and of famous predecessors. His book survives only in some 130 terse, often enigmatic fragments, which earned him the nickname “the Obscure”.
Dalsze główne dzieła
- Fragments (c. 500 BCE)
Pojawia się w
- Podróż „Od mythosu do logosu” · Przystanek 4 z 8
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