The art of living in Heraclitus’ philosophy
Part of : Philosophical inquiry ; Vol.38, No.3-4, 2014, pages 91-105
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91-105
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References (1):
- 1. W. Heisenberg, 1958, Physics and Philosophy, The Revolution in Modern Science,Harper Torchbooks, Harper and Brothers, N.Y.2. Alexander Nehamas’, 1998, The art of living: Socratic reflections from Plato toFoucault, University of California.3. Roussas G., 1997, A Course in Mathematical Statistics, Academic Press, San Diego, London.4. Cox R., 1961, The Algebra of Probable Inference, John Hopkins Press, Baltmore.5. H. Diels-W. Kranz, 2004, Die Fragmente der Vorsokratiker, Weidmann, Hildcsheim;Greek edition by D. Papadimas, 2005.6. G. S. Kirk 1954, Heraclitus The Cosmic Fragments, Cambridge at the UniversityPress, Cambridge.7. έξηπάτηντai oi άνθρωποι προς την γνώσιν των φανερών παραπλησίως Όμήρφ, δς έγένετο των Ελλήνων σοφώτερος πάντων· εκείνον τε yap παΐδες φθείρας κατακτείνοντες έζηπάτησαν είπόντες- οσα είδομεν καί έλάβομεν, ταΰτα άπολείπομεν, όσα δε ούτε είδομεν ούτ'έλάβομεν, ταΰτα φέρομεν (fr. 56): men are deceived in the recognition of what is obvious, like Homer, who was wiser of all Greeks; for he was deceived by boys killing lice, who said: what we see and catch we leave behind; what we neither see nor catch we carry away.8. Όμηρον άζιον εκ των αγώνων έκβαλλέσθαι καί ραπίζεσθαι, καί Αρχίλοχον ομοίως(fr. 42): Homer deserves to be expelled from the (poetic) competition and beaten with a staff and Archilochus too.9. πολυμαθίη νόον ού διδάσκει- Ησίοδον γάρ αν έδίδαξε καί Πυθαγόρην, αύτίς τε Ξενοφάνεά τε καί Έκαταϊον (fr. 40): much learning does not teach understanding; for it would have taught Hesiod and Pythagoras and also Xenophanes and Hecataeus.10. Πυθαγόρης Μνησάρχου ίστορίην ήσκησεν ανθρώπων μάλιστα πάντων, καί εκλεξάμενος ταύτας τάς συγγραφάς έποιήσατο έωυτοϋ σοφίην, πολυμαθίην, κακοτεχνίην (fr. 129): Pythagoras son of Mnesarchus pursued inquiry further than all other men and, choosing what he liked from these compositions, made a wisdom of his own, much learning, artful knavery; and κοπίδων αρχηγός (fr. 81): (Pythagoras was) the leader of imposters.11. Kondepudi D., Prigogine I. 1998, Modern Thermodynamics: From Heat Engines to Dissipative Structures, Wiley, New York.12. Prigogine I. 1980, From Being to Becoming, Freeman, New York.13. Meyers R. A., ed. 2009, Encyclopedia of Complexity and Systems Science, 10.500 pages, Springer, New York.14. Field M. and Golubitsky M., 1992, Symmetry in Chaos. A Search for Pattern in Mathematics, Art and Nature, Oxford University Press, Oxford, New York, Tokyo.15. Clausius, Rudolph 1879. The Mechanical Theory of Heat. McMillan, London.16. Theodoras Christidis, 2009, "On cosmology and cosmogony in Heraclitus", Revue de Philosophie Ancienne, tome XXVII, n° 2, pp. 33-61.17. Theodoras Christidis,1 Fcpyrosis and Cosmos in Heraclitus", Lyceum Journal, Philosophy Department of Saint Anselm College, Vol. XI, n° 1 (Fall 2009).18. Heraclitus named this period of life-time of the universe a Great Year, Μέγαν Ενιαυτόν. Αέτιος II 32, 3 (Dox. Gr. 364): Ηράκλειτος εκ μυρίων οκτακόσιων ενιαυτών ηλιακών (τον μέγαν ενιαυτόν είναι).19. Aristotle, de caelo, 279 b 12-17: Γενόμενον μέν οιΙν άπαντες είναι φασιν, άλλα, γενόμενον οί μέν άίδιον, οί δε φθαρτόν ώσπερ ότιοΰν άλλο τών συνι-στωμένων, οί δ ’έναλλάξ ότέ μέν ούτως ότέ δέ άλλως εχειν [φθειρόμενον], καί τούτο αίεί διατελεΐν ούτως, ώσπερ Έμπεοδοκλής ό Άκραγαντΐνος καί Ήράκλ.ειτος ό Έφέσιος.All (the natural philosophers) say that (the cosmos) comes into being; but some hold that it comes into being (as) eternal, and others that it is perishable as everything else of its components, and others (consider it) as coming to being and perishing alternately and this being so [that is, perennially], as Empedocles of Acragas and Heraclitus of Ephesus declare.20. Simpl. Φυσ. 24, 13: [Αναξίμανδρος] αρχήν τε καί στοιχεΐον ειρηκε τών όντων το άπειρον... λέχει δ'αυτήν μήτε ύδωρ μήτε άλλο τι τών καλουμένων είναι στοιχείων, άλλ’έτέραν τινά φύσιν άπειρον, εξ ης άπαντας γίνεσθαι τούς ουρανούς καί τούς έν αύτοΐς κόσμους· έξ ων δε ή γένεσίς έστι τοϊς ούσι καί την φθοράν εις ταΰτα γίνεσθαι κατά το χρεών- διδόναι yap ama δίκην καί τίσιν άλλήλοις τής άδικίας κατά την τού χρόνου τάξιν...“the principle (αρχή) and element of existing beings was the apeiron... and he names it neither water nor any other of the so-called elements, but some other infinite nature (physis), from which come into being all the heavens and the worlds in them. And the source of coming-to-be for existing beings is that into which destruction, too, happens according to necessity., .for they pay penalty and retribution to each other for their injustice according to the assessment of Time". The existing beings in cosmos have apparently order, and this is characterized by Anaximander as injustice, for which these beings must pay penalty, according to the assessment of Time. And this penalty is the return to the initial state, that of apeiron, which is a state of disorder.21. Steinhardt P. J. and Turok N., 2007, Endless Universe, Beyond the Big Bang, Doubleday, Random House, N.Y; Smolin L., (1997), The Life of the Cosmos, Oxford University Press; Bojowald M. 2012, Loop quantum gravity and cosmology, Foundations of Space and Time: Reflections on Quantum Gravity, 211, http://hermes.aei.mpg.de/lrr/2005/ll/article.xhtml.22. E. Roussos, Heraclitus, 2000, published in Greek by στιγμή, Athens.23. Negele J. W. and Orland H. 1998, Quantum Many-Particle Systems, Westview Press, Boulder24. Jackson M. O. 2008, Social and Economic Networks, Princeton University Press, Princeton, New Jersey.25. Andriopoulos, D.Z., 1988, The Concept of Causality in Presocratic Philosophy, Philosophical Inquiry, voi. 10, n. 3-4.
