赫拉克利特
一切都在不断变化，就像流动的河水，然而一种隐藏的秩序通过对立面之间的张力把世界维系在一起。
定位
万物皆流：世界是永恒的生成，由逻各斯和对立面的斗争所支配。
核心思想
- 万物皆流（panta rhei，后人对“河流”残篇的概括）
- 逻各斯
- 对立面的统一
影响
影响了 6
柏拉图
影响了 ✓
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”
柏拉图 › 公元前428—前348年
基提翁的芝诺
影响了
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”
依据: 亦见于 InPhO · InPhO
基提翁的芝诺 › 约公元前334—前262年年
马可·奥勒留
影响了
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”
依据: AI 草稿
马可·奥勒留 › 121–180
格奥尔格·威廉·弗里德里希·黑格尔
影响了 ✓
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)
格奥尔格·威廉·弗里德里希·黑格尔 › 1770–1831
弗里德里希·尼采
影响了 ✓
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 F. Nietzsche, Die Philosophie im tragischen Zeitalter der Griechen (1873, unpublished); Ecce homo (1888), on The Birth of Tragedy; SEP “Friedrich Nietzsche”
弗里德里希·尼采 › 1844–1900
马丁·海德格尔
影响了 ✓
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”
马丁·海德格尔 › 1889–1976
批评
受批评于 3
巴门尼德
受其批评 存在争议
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”
依据: AI 草稿
巴门尼德 › 约公元前515—前450年年
亚里士多德
受其批评
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”
依据: AI 草稿
亚里士多德 › 公元前384—前322年
卢克莱修
受其批评
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
依据: AI 草稿
卢克莱修 › 约公元前99—前55年年
批评了 2
毕达哥拉斯
批评了
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”
依据: AI 草稿
毕达哥拉斯 › 相传 约公元前570—前495年年
色诺芬尼
批评了
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)
依据: AI 草稿
色诺芬尼 › 约公元前570—前478年年
作品
- 约公元前500年年残篇
关于逻各斯、火以及万物流变的箴言。
立场
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.
生平与背景
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”.
其他主要作品
- Fragments (c. 500 BCE)
出现在
- 旅程 ‘从神话到逻各斯’ · 第 4 站，共 8 站
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