I N D E X I Alethia, 101 N. 34 Apeiron, 156, 163 Arche, 32, 182 Mitsein

Total Page:16

File Type:pdf, Size:1020Kb

I N D E X I Alethia, 101 N. 34 Apeiron, 156, 163 Arche, 32, 182 Mitsein INDEX I Absolution, 136, 141 Causa sui, 187 Accusation, 222 Certainty, 118-19 Alethia, 101 n. 34 Charity, 112 n. 62 Alterity, 97 Child. See Son HAlways already," 33, 51 Civilization, 130 Anachronism, 218 Cognition, 97, 112 n. 63, 113. Anachrony, 219 See also Knowledge Anamnesis, 95-96, 146. See also Comprehension (Verstehen), 50, Remembrance 138 Anarchy, 53, 182,213, 217, 221 Conatus essendi, 138, 216 Anonymity, 103-4, 138, 205-6 Conscience, 68-72, 115-19 Apeiron, 156, 163 Consciousness, 119, 199, 216, Apology, 136, 191, 193, 206, 222 222 Arche, 32, 182 Contradiction, 227 Architectonic, 220 Conversation, 190-91 Aristotle, 128 Corporeality, 25-26, 152, 223 Asymmetry, 26-28, 135, 166, Creation, 70, 147, 204-5 171, 173-74, 182 Creature, 147 Atheism, 48-51, 96, 143, 204-6, Critique, 119, 159 212; of the will, 144 Autarchy, 96 Autonomy, 44-46, 133, 136; vs. Death, 134, 187-89, 192, 196, heteronomy, 39-49, 88-93, 200 117, 204. See also Freedom Descartes, 51-52, 56-61, 113, 141 Desire, 22, 65-68, 119, 132, Being, 12-19, 40, 100-101, 124, 134-35; of eternity, 200; vs. 138-40, 148, 151, 153, 160-61, need, 113 n. 66, 114, 133, 196 184-85, 203-8; analogy of, Destiny, 196, 200 140, 207-8; and beings, 16-17, Diachrony, 37, 218-22, 228 131, 216; beyond, 212-13; as Dialectic, 137-38, 143, 219 essence, 213, 229; and Dialogue, 230 nothingness, 188; thought of, Discourse, 106, 144, 190-91 46-47; universe of, 148. See Disinterestedness (desin- also Il y a teressement), 217 Being-for-the-Other(s), 189 Donation, 146, 165, 223, 224 n. Being-in-the-world, 23, 147-49 23 Being-with. See Miteinandersein; Mitsein Dostoyevski, 171 Doxa,47 Bergson, Henri, 10 Dualism, 223 Beyond, 128, 227 Body, 152, 156, 223 Brunschvicg, Leon, 197 Economy, 24, 120-21, 136 Ego: transcendental, 34, 72, 136. Caring. See Filrsorge See also I I 243 244 I IN DE X Egoism, 136-37 Friendship, 176 Egology, 15-16,46, 97, 139 Filrsorge, 170, 174 Election, 198, 226 Future, 189-90, 194, 199 Elements, 155-56 Emphasis, 232 n. 48, 233 Enigma, 21-22, 35 Given, 146 Enjoyment, 24, 150-56 Giving. See Donation Enthusiasm, 48, 104 n. 40, 165 Glory, 225 Epiphany, 109 n. 54, 142, 160- God, 35-36, 51, 56-57, 119, 134, 61 141, 143, 183, 204, 224-27; Equality, 30-32, 168, 170, 173­ death of, 211, 225 74, 229 Gods, 143, 156, 158 Equipment. See Zuhandenes Good, The, 106, 128, 147, 191- Eros, 39, 67, 113 n. 66, 132. See 92 also Love, erotic Goodness, 189, 226 Eroticism, 193-94 Greece, 8-9, 128 Eschatology, 128, 175, 190 Guilt, 116 n. 71, 117 n. 74, 146, Essence. See Being: as essence 192, 222 Eternity, 200-201 Gyges, 159 Ethics, 63, 65, 123-24, 223; and history, 179; and politics, 179, 186 Hand, 158, 163, 224 Evil genius, 146 Happiness, 150 Exception, 223 n. 21, 224 He, 226. See also Illeity Exodus, 68, 133 Hedonism, 36-37, 150-56 Experience, 39-40, 88-90, 107, Hegel, 11-12, 14, 45, 91 n. 13, 108 n. 53, 118, 132; sensible, 128, 137-38, 180, 191 161; religious, 225 Heidegger, 11-14, 23, 26, 45-46, Exposure, 22 51, 53-55, 71-72, 100-105, Expression, 142, 160, 164, 178 128, 138-40, 147-48, 154, 186, Exteriority, 89 n. 7, 110, 161, 197; master of Levinas, 3-6; 203-5; vs. interiority, 120-21 and Nazism, 10-12; and phenomenology, 16-18; on time, 33-34, 117 n. 75 Face, 64, 116, 142, 164-65 Height (hauteur), 42-43 Family, 195-201 Heraclitus, 128, 152 Father. See Paternity Here I am. See Me voici Fecundity, 192-93, 195-201 Hermeneutics,· 132 Femininity, 158; vs. masculinity, Heterology, 32 194-95 Heteronomy, 90 n. 8, 119. See Filiality. See Son also Autonomy Finite, 57-59; and the infinite, Hinterwelt, 44, 211 141, 204-6 History, 91 n. 13, 122, 125, 128, First philosophy, 46, 65, 123-24, 130, 143, 178-79, 182, 186, 207 188, 191-93; of morality, 199 Fraternity, 174, 184, 197-201, Home, 157-58 230 Hospitality, 208 Freedom, 44-47, 52-53, 68-71, Human rights, 184 90 n. 10, 97-98, 117-18, 207, Husserl, 3, 14-16 216, 222; created, 198; finite, Hyperbole, 233 187, 190 Hypocrisy, 128 245 I IN DEX I, 22-30, 92, 217; and the Other, European culture, 9, 11; 143; as me. See Me Judaism of, 2, 7-9, 11; life of, «I can," 62-64, 110 n. 56, 139, 1-7; masters of, 2-4, 9-11; and 153, 196 Nazism, 4; works of, 1,4-7 Idea, 141 Levy-Bruhl, Lucien, 6, 47-48, 93 Idealism, 186 n. 20 Illeity, 35-36 Life, 148, 150-51, 176; love of, Il y a (there is), 18, 24, 146 n. 157 19, 157, 163, 230 Light, 162-63 Immortality, 189 Logk, 131,174,203,228 Incarnation, 222 Logos, 95 n. 24, 207, 228 Individuality, 51-52, 127, 128 n. Love, 113-14, 119, 167, 176; 10, 153-54 erotic, 193-96 Inequality, 229 Infinite, 130, 142, 165-66, 224­ 26; history of the, 192; idea of Magic, 47-49, 143 the, 21, 55-72, 105-19, 141­ Malebranche, Nicolas, 65-66, 42, 147, 183 112-13 Infinition, 200 Marx, Karl, 128 Inspiration, 223, 226 Materialism, 206 Institution: political, 126, 191 Maternity, 199 Instruction. See Teaching Me (moi), 25-26, 28-29 Intentional analysis, 231-32 Mediation, 52, 97-98, 138 Intentionality, 14-16, 21, 58-59, Memory, 200, 216-17. See also 134, 213-14, 221 Remembrance Interest, 18, 217 Merleau-Ponty, Maurice, 125, Interiority, 120-21, 148, 206 188, 194 Intersubjectivity, 30-32, 71 Messiah, 201 Investiture, 70-71, 117, 146 Messianism, 201 Invisible, 22, 63, 143 Metaphysics, 13, 41-42, 44, 123­ Ipseity, 152 24, 131-32, 208; and ethics, Iteration, 233 22, 124; and ontology, 44, 138-39 Method, 36-37, 106 n. 47, 142­ Jerusalem, 128 n. 10 45, 210-12, 220, 231-34; Judaism, 2, 6-9, 210 transcendental, 231-32 Judgment, 179, 188-92, 200 Methodology, 2:n-34 Justice, 168-84, 191-92, 228-30 Me voici (here I am), 25, 226 Miteinandersein (being with one another), 166, 170 Kant, 173-74, 185 Mitsein (being-with), 71, 170 Knowledge, 145, 222 Morality, 126-28, 179, 207. See KojEwe, Alexandre, 11 also Ethics Mortality, 188-89 Most-High, 134 Labor, 158 Myth, 93 n. 20 Language, 64, 111, 160, 165 Mythology, 143, 156 Lavelle, Louis, 48 Law, 176, 230 Levinas, Emmanuel: and Narcissism, 49-52, 94-105, 137 Christianity, 8-9; and Nature, 89 n. 4 246 I IN DE X Nazism, 10-11 Pluralism, 196, 208 Need, 22, 133. See also Desire Politics, 122, 125, 127-28, 130, Neuter, 97, 205 182-83, 186, 191, 217, 230; Nietzsche, 125, 211 and ethics, 123, 125, 128; and Nostalgia, 114 morality, 190 Noun, 216 Powe~ 97-98, 110, 116, 177 Presence, 33-36, 155; bodily, 214; living, 214 Objectification, 146, 159, 165-66, Present, 189-90 180 Procreation. See Fecundity Obsession, 223 Prophet, 105 n. 43, 127-28 Odyssey, 67-68, 91 n. 11 Prophetism, 175, 219 One-for-the-Other, 222 Proust, Marcel, 6 Onto-theo-Iogy, 44 Proximity, 180, 182, 221, 230 Ontology, 12-14, 36-37, 140, Psychism, 223 145-46, 160, 182, 185, 202-8, 214-18, 228, 230; categories of, 32-33; language of, 40, 224 Ready-at-hand. See Zuhandenes Origin, 182 Reason, 126-27, 180, 186, 193, Other, 61-65, 111 n. 62, 112, 121, 217,229 134-37, 143,159, 161; as Reciprocity, 172, 174, 183, 229-30 Autrui, 22-30, 144; as God. See Rectitude (droiture), 70, 110 n. 55 God; and the Others, 166-84 Reduction, 219 Otherness, 19-22 Relation, metaphysical, 129, 136 Religion, 144, 199, 226 Remembrance, 34, 216, 226 Paganism, 103 n. 37, 104, 156 Representation, 155, 159, 214 Pantheism, 196 Respect, 174 Pardon, 200 Responsibility, 164, 220-21, 223 Participation, 48-49 Revelation, 109 n. 54, 142, 160 Pascal, 103 Rhetoric, 144 Passivity, 189-90, 221-22 Past, immemorial, 34-36 Paternity, 195-99 Sacred, 143 Patience, 190, 221 Said (Dit), 122, 215-16, 230 Peace, 175, 184; eschatological, Same (le Meme), 94-105, 120, 127-28, 200; messianic, 127, 136, 149, 152; vs. The Other, 200 91 n. 12, 99 n. 33, 131, 137 Persecution, 222 Sartre, Jean-Paul, 125, 173 Phenomenology, 14-19, 40-42, Saying (Dire), 36-37, 226; again 132, 155, 160-61, 185, 210, (redire), 122, 219, 228; vs. 215, 230, 233 Said, 29-30, 136, 160-61, 180, Phenomenon, 21-22, 41, 62-63, 217-22, 227-28; vs. Unsaying 160-61, 184, 230 (dedire), 122, 218-19, 228 Philosophy, 129, 182, 196, 230; Seinlassen, 139 first, 46, 65, 123-24, 207; of Self (le soi), 25, 217, 222 history, 190; and theology, 210 Self-consciousness, 190 Physis, 13, 41-42, 131, 139 Self-identification, 136-37, 147, 196 Plato, 11,43,49-50,67,99, 128, Self-realization, 134, 176 131-32,147,160,175, 186, 199 Senescence, 196, 198 Platonism, 13, 39 Sensation, 162, 215 247 I IN D EX Sensibility, 162, 215, 223 Totality,·120, 127, 129, 176-77, Sensualism, 162 187, 204; temporal, 200 Separation, 93 Totalization, 128, 182 Shame, 116, 119, 146, 176 Touch, 162 Signification, 221 Trace, 219, 226, 234 Singularity, 153 Transascendence, 43, 133 Sinngebung, 204 Transcendence, 12, 14,43-44,90 Skepticism, 227-28 n.9, 128-29, 136, 196,212,228 Slavery, 223 n.
Recommended publications
  • A Phenomenological Interpretation of Religion Via Pre-Socratic Thinking
    The University of Notre Dame Australia ResearchOnline@ND Philosophy Papers and Journal Articles School of Philosophy 2008 A phenomenological interpretation of religion via pre-Socratic thinking Angus Brook University of Notre Dame Australia, [email protected] Follow this and additional works at: https://researchonline.nd.edu.au/phil_article Part of the Philosophy Commons This article was originally published as: Brook, A. (2008). A phenomenological interpretation of religion via pre-Socratic thinking. ,. This article is posted on ResearchOnline@ND at https://researchonline.nd.edu.au/phil_article/1. For more information, please contact [email protected]. A Phenomenological Interpretation of Religion via Pre-Socratic Thinking Introduction: What is religion? What does the concept of religion mean? Today, the word ‘religion’ appears everywhere; a seemingly all pervasive notion associated with a vast array of phenomena, including: war, terrorism, politics, science fiction, morality, and of course, with delusion and irrationality. However, what religion is, or what it means, remains a highly contested matter. It will be the aim of this paper to offer an interpretation of the meaning of the concept of religion by using just one of many philosophical ways of approaching religion, namely; phenomenology as ontology. The paper will focus upon the remaining fragments of three Pre-Socratic philosophers; Anaximander, Heraclitus, and Parmenides, seeking in these fragments the basic conceptual subject matter for an interpretation of the meaning of religion. I will argue that these fragments reveal that the meaning of religion is a relation between being-human and what gets called the arche (or ground of being). Further, I will argue that this relation can be conceptually determined as a quest for ground: the ground of the human sense of being and of grounding thinking, meaning, truth, and purpose… Ultimately, I will argue in this paper that there are two essential characteristics of the meaning of religion as this relation to ground(ing).
    [Show full text]
  • (CG II,5): a GNOSTIC PHYSICS by PHEME PERKINS The
    ON THE ORIGIN OF THE WORLD (CG II,5): A GNOSTIC PHYSICS BY PHEME PERKINS The preface to the fifth tractate in codex II from Nag Hammadi, On the Origin of the World, claims to engage the reader in a cosmological discussion about the arrangement of chaos. Interpretations of this work usually assume that once the author has shown chaos to be "shadow" and not a primal reality, his cosmological interests end and gnostic mytholo- gizing takes over. Alexander B6hlig, for example, treats the philosophical language as part of a mythological syncretism designed to present the plan of salvation that will destroy the world.' While some attempts have been made to incorporate Gnostic materials into the study of middle Platon- ism,2 Heinrich D6rrie's judgment that Gnostic cosmologies represent "the facile musings of mediocre minds," para-philosophical ramblings of the semi-erudite, reflects the usual view. Such judgments seem unsound, in part because they discount the intellectual interests of Gnostic specu- lation - thus manifesting the same distaste for their negative cosmology as in the rhetoric of Plotinus' refutatio, where the genre dictates such com- ments, - and because the Nag Hammadi texts are showing an increasing variety of philosophical allusions; and finally because myth played a larger role in hellenistic cosmological speculation than it is usually given credit for. For example, the Hesiod passage on chaos usually cited as the source for the opening reference to chaos in this treatise3 was allegorized by Zeno.4 Linking 'chaos' to the verb cheesthai, Zeno associates it with the element water; earth appears as itself; Tartarus is air; and eros, fire.5 Such identifications are presupposed in Orig.
    [Show full text]
  • “Teaching Writing in Philosophy Courses” Oakes Handout 2, P. 1
    “Teaching Writing in Philosophy Courses” Essay Assignment, Part One PHIL301 Over the course of the semester, you will construct an essay on the significance of Ancient Greek philosophy. The essay will be constructed in stages, which will culminate in a substantial essay due at the semester’s end. The first major element of the essay will concern the Pre-Socratics. You will write a short essay indicating the significance of this philosophical period. The second major element of the essay will concern the significance of Socrates and/or Plato. This essay will incorporate the first: you will revise the first essay so as to fit with materials of the second. Thirdly, you will add a research element to your existing discussion. You will find a secondary source assisting your commentary on the significance of Ancient Greek philosophy and incorporate it into your essay. Incorporation into the final draft of material from Aristotle will be encouraged but not mandatory. Part One: Essay One Note-Taking: Your first exercise is to demonstrate good note-taking practice. This will involve a succinct summary of a text along with a brief evaluation of it. Concept Explication: Your second exercise is to state and explain a key concept by reference to one or more of our authors. This will be a formal writing assignment, to be incorporated into the draft of Essay One. Full Draft of Essay One: The thesis of this essay will be a statement of the significance of Pre-Socratic philosophy. Your task will be to communicate to the reader a clear sense of why we consider this period of philosophy important.
    [Show full text]
  • Ebook Download Apeiron Anaximander on Generation And
    APEIRON ANAXIMANDER ON GENERATION AND DESTRUCTION 1ST EDITION PDF, EPUB, EBOOK Radim Kočandrle | 9783319497532 | | | | | Apeiron Anaximander on Generation and Destruction 1st edition PDF Book The relative English word arrogance claim as one's own without justification; Latin : arrogare , is very close to the original meaning of the aphorism: "Nothing in excess. Back cover copy This book offers an innovative analysis of the Greek philosopher Anaximander's work. In particular, it presents a completely new interpretation of the key word Apeiron, or boundless, offering readers a deeper understanding of his seminal cosmology and, with it, his unique conception of the origin of the universe. Astronomy and Space Quiz. Chronos in Aristotle's Physics Chelsea C. Brand new: Lowest price The lowest-priced brand-new, unused, unopened, undamaged item in its original packaging where packaging is applicable. For Anaxagoras , the initial apeiron had begun to rotate rapidly under the control of a godlike Nous Mind , and the great speed of the rotation caused the universe to break up into many fragments. From the few existing fragments, we learn that he believed the beginning or ultimate reality arche is eternal and infinite, or boundless apeiron , subject to neither old age nor decay, which perpetually yields fresh materials from which everything we can perceive is derived. In his opinion the origin should be indefinite and indeterminate. Hesiod made an abstraction, because his original chaos is a void, something completely indefinite. Chapter 5. A Ritual Basis for Hesiod's Theogony. A fragment from Xenophanes 6th century BC [16] shows the transition from chaos to apeiron : "The upper limit of earth borders on air.
    [Show full text]
  • A Theology of Memory: the Concept of Memory in the Greek Experience of the Divine
    A Theology of Memory: The Concept of Memory in the Greek Experience of the Divine Master’s Thesis Presented to The Faculty of the Graduate School of Arts and Sciences Brandeis University Department of Classical Studies Leonard Muellner, Advisor In Partial Fulfillment of the Requirements For Master’s Degree by Michiel van Veldhuizen May 2012 ABSTRACT A Theology of Memory: The Concept of Memory in the Greek Experience of the Divine A thesis presented to the Department of Classical Studies Graduate School of Arts and Sciences Brandeis University Waltham, Massachusetts By Michiel van Veldhuizen To the ancient Greek mind, memory is not just concerned with remembering events in the past, but also concerns knowledge about the present, and even the future. Through a structural analysis of memory in Greek mythology and philosophy, we may come to discern the particular role memory plays as the facilitator of vertical movement, throwing a bridge between the realms of humans and gods. The concept of memory thus plays a significant role in the Greek experience of the divine, as one of the vertical bridges that relates mortality and divinity. In the theology of Mnemosyne, who is Memory herself and mother of the Muses, memory connects not only to the singer-poet’s religiously efficacious speech of prophetic omniscience, but also to the idea of Truth itself. The domain of memory, then, shapes the way in which humans have access to the divine, the vertical dimension of which is expliticly expressed in the descent-ascent of the ritual passage of initiation. The present study thus lays bare the theology of Memory.
    [Show full text]
  • Why the Water? the Vision of the World by Thales of Miletus
    Necmettin Erbakan Üniversitesi İlahiyat Fakültesi Dergisi, sayı: 35, 2013, ss. 43-52. WHY THE WATER? THE VISION OF THE WORLD BY THALES OF MILETUS Andrzej KORCZAK Associate Professor, Warsaw University of Life Sciences - SGGW Department of Education and Culture [email protected] ABSTRACT This article is intended to show the presence of the element water in the pre- philosophical wisdom of the ancient Greeks. This provides an argument for an immaterial treatment of the element. In order to provide an insight into the philosophy of Thales, I shall gather together all preserved accounts concerning his views. Key Words: Thales, Aristotle, the element water. Niçin Su? Miletli Tales’in Evren Anlayışı Bu makalenin yazılış amacı antik Greklerin felsefe öncesi hikmetlerinde su unsuru- nun var olduğunu göstermektir. Bu çalışma söz konusu unsuru gayr-i maddi olarak ele alınması gerektiğini öne sürmektedir. Thales’in felsefesini daha iyi anlaşılmasını sağla- mak için onun görüşleriyle ilgili bütün mevcut bilgileri bir araya getireceğiz. Anahtar terimler: Tales, Aristo, su unsuru. There are many inaccurate interpretations of Thales’ views. They mostly come from the false assumptions regarding the element water. Oth- ers are results of the common failure of bringing together hardly or very rarely all preserved accounts concerning the views of this philosopher. Yet another error in interpreting Thales’ views stems from misinterpretations of Aristotle, who grasped almost none of the first philosophers. 44 Andrzej KORCZAK Thales, reputedly the first Greek philosopher, lived in Miletus at the turn of the 7th and 6th century B.C.1 His father was Examyes2 of Caria, and his mother, Cleobuline, was Greek and was famous for her riddles.
    [Show full text]
  • Ancient Greek Philosophy. Part 1. Pre-Socratic Greek Philosophers
    Ancient Greek Philosophy. Part 1. Pre-Socratic Greek philosophers. The pre-Socratic philosophers rejected traditional mythological explanations for the phenomena they saw around them in favor of more rational explanations. Many of them asked: From where does everything come? From what is everything created? How do we explain the plurality of things found in nature? How might we describe nature mathematically? The Milesian school was a school of thought founded in the 6th Century BC. The ideas associated with it are exemplified by three philosophers from the Ionian town of Miletus, on the Aegean coast of Anatolia: Thales, Anaximander, and Anaximenes. They introduced new opinions contrary to the prevailing viewpoint on how the world was organized. Philosophy of nature These philosophers defined all things by their quintessential substance (which Aristotle calls the arche) of which the world was formed and which was the source of everything. Thales thought it to be water. But as it was impossible to explain some things (such as fire) as being composed of this element, Anaximander chose an unobservable, undefined element, which he called apeiron. He reasoned that if each of the four traditional elements (water, air, fire, and earth) are opposed to the other three, and if they cancel each other out on contact, none of them could constitute a stable, truly elementary form of matter. Consequently, there must be another entity from which the others originate, and which must truly be the most basic element of all. The unspecified nature of the apeiron upset critics, which caused Anaximenes to define it as being air, a more concrete, yet still subtle, element.
    [Show full text]
  • The Notion of Cause in Anaximander Thesis for the Degree of Master In
    The Notion of Cause in Anaximander Thesis for the degree of Master in Philosophy Atle Sperre Hermansen University of Oslo, May 2005 Acknowledgements I wish to express my gratitude to professor Eyolfur Kjalar Emilsson for wise counsel, comforting optimism and very speedy feedback; to my wife Lene Hermansen for love, understanding and patience; to my son Ask Hermansen for granting me the gift of fatherhood. 2 Contents i: Abbreviations 4 ii: Introduction: the theme 4 1: Presocratic explanations 6 2: The notions of αἰτία 9 2.1 Original aitia 10 2.2 Development of causation 11 2.3 Presocratic causation 19 3: Anaximander 23 3.01 The historical figure 23 3.1: Sources 25 3.2: Cosmogony and cosmology 29 3.2.1 The Unlimited as the origin 30 3.2.2 On eternal motion 33 3.2.3 Position and shape of the earth 34 3.2.4 Meteorological phenomena 37 3.2.5 The origins of living things 38 3.3: Multiple worlds 38 3.3.1 The extant fragment 40 3.3.2 On a living cosmos 44 3.3.3 On the conflation of theories 48 3.3.4 On the opposites 50 3.3.5 Final arguments concerning multiple worlds 59 3.4 On justice 61 3.5 Causation in On nature 63 3.5.1 The Principle of Sufficient Reason 63 3.5.2 The Unlimited, generation of the opposites 66 3.5.3 A theory on ‘separating out’ and ‘off’ 69 3.5.4 A survey on terms of causation 77 3.5.5 The causal meaning of multiple worlds 86 3.5.6 An analysis of the Unlimited 89 3.5.7 An analysis of the hot and cold 97 3.5.8 An analysis of the Unlimited, cont.
    [Show full text]
  • Heraclitus and the Community of Inquiry
    ANALYTIC TEACHING Vol. 17 No.1 Heraclitus and the Community of Inquiry Walter Koran hose who look at the title of this paper could ask themselves: again Heraclitus? Again a Greek? Again a Tphilosopher from early history? Why are we looking again at the history of philosophy, and, in this case, at the very beginning of that history? What can Heraclitus give us? What can we obtain from a source so distant in time, space and reality? I choose to ask my own questions. This paper proposes to deal with our relationship to the history of philosophy. What are we trying to find there? Maybe some nourishment for our thoughts: we, as philosophers, are thinkers, and ideas and concepts are material for our thought. In Philosophy for Children we express this insight very clearly: we consider philosophy as a discipline and the whole curriculum of novels and manuals is an attempt to reconstruct the problems and ideas that philosophers have been discussing in the history of the discipline for about 26 centuries. In this paper we will try to find some nourishment for our thoughts in the very beginning of Western thought. At least in one of the first testimonies left to us that can be considered without doubt as philosophical. We can read few and isolated testimonies before Heraclitus’ time and even though his book has only indirectly and partially been transmitted to us, we can discover there the first piece of a certain philosophical body. HERACLITUS, ARISTOTLE AND TRUTH This is an invitation to look more closely at Heraclitus.
    [Show full text]
  • Anaximander's Zoogony
    View metadata,Gregory, citation Andrew and similar 2009. Anaximander’spapers at core.ac.uk Zoogony. brought to you by CORE In M. Rossetto, M. Tsianikas, G. Couvalis and M. Palaktsoglou (Eds.) "Greek Research in Australia:provided by Flinders Academic Commons Proceedings of the Eighth Biennial International Conference of Greek Studies, Flinders University June 2009". Flinders University Department of Languages - Modern Greek: Adelaide, 44-53. ANDREW GREGORY Anaximander’s Zoogony Andrew Gregory Aetius v, 19, 4 gives the following account of Anaximander’s zoogony: Ἀναξίμανδρος ἐν ὑγρῷ γεννησθῆναι τὰ πρῶτα ζῷα φλοιοῖς περιεχόμενα ἀκανθώδεσι, προβαινούσης δὲ τῆς ἡλικίας ἀποβαίνειν ἐπὶ τὸ ζηρότερον καὶ περιρρηγνυμένου τοῦ φλοιοῦ ἐπ’ ὀλίγον χρόνον μεταβιῶναι. I argue that we should translate this as: Anaximander said that the first animals were generated in moisture and enclosing themselves in spine like barks, as they advanced in age they moved onto the drier and shedding their bark for a short time they survived in a different form. I argue that Anaximander’s hypothesis on the origins of life is based on the life cycle of the Caddis fly. If so, his account of zoogony is neither myth nor outright specula- tion, but is based on observational knowledge. This has significant implications for the nature of Anaximander’s zoogony and its relation to his cosmogony and cosmology. It is generally recognised that Anaximander of Miletus (610–547 BCE) made the first attempt at a natural explanation of the origins of life. This is important as a part of a shift from mythological and theogonical explanations for the origins of life and the cosmos initiated by the Milesian philosophers.
    [Show full text]
  • The Problem of Parmenides: an Analysis of the Dialogue with a View Towards Its Ethical Implications
    The Problem of Parmenides: An Analysis of the Dialogue with a View Towards its Ethical Implications by Iain Laidley A thesis submitted to the Faculty of Graduate and Postdoctoral Affairs in partial fulfillment of the requirements for the degree of Master of Arts in Philosophy Carleton University Ottawa, Ontario © 2012, Iain Laidley Library and Archives Bibliotheque et Canada Archives Canada Published Heritage Direction du Branch Patrimoine de I'edition 395 Wellington Street 395, rue Wellington Ottawa ON K1A0N4 Ottawa ON K1A 0N4 Canada Canada Your file Votre reference ISBN: 978-0-494-91601-8 Our file Notre reference ISBN: 978-0-494-91601-8 NOTICE: AVIS: The author has granted a non­ L'auteur a accorde une licence non exclusive exclusive license allowing Library and permettant a la Bibliotheque et Archives Archives Canada to reproduce, Canada de reproduire, publier, archiver, publish, archive, preserve, conserve, sauvegarder, conserver, transmettre au public communicate to the public by par telecommunication ou par I'lnternet, preter, telecommunication or on the Internet, distribuer et vendre des theses partout dans le loan, distrbute and sell theses monde, a des fins commerciales ou autres, sur worldwide, for commercial or non­ support microforme, papier, electronique et/ou commercial purposes, in microform, autres formats. paper, electronic and/or any other formats. The author retains copyright L'auteur conserve la propriete du droit d'auteur ownership and moral rights in this et des droits moraux qui protege cette these. Ni thesis. Neither the thesis nor la these ni des extraits substantiels de celle-ci substantial extracts from it may be ne doivent etre imprimes ou autrement printed or otherwise reproduced reproduits sans son autorisation.
    [Show full text]
  • Parmenides, Cosmology and Sufficient Reason
    View metadata, citation and similar papers at core.ac.uk brought to you by CORE provided by UCL Discovery DOI 10.1515/apeiron-2013-0022 apeiron 2014; 47(1): 16–47 Andrew Gregory Parmenides, Cosmology and Sufficient Reason Abstract: Why Parmenides had a cosmology is a perennial puzzle, if, as the ‘truth’ part of his poem appears to claim, what exists is one, undifferentiated, timeless and unchanging.1 Indeed, not only does the cosmological part of the poem tell us how the cosmos is arranged, it also tells us how the cosmos, hu- mans and animals all came into being. Although more of the truth has sur- vived, the cosmology originally made up some 2/3 to 3/4 of the poem.2 The poem claims it will give the ‘complete ordering’ and Parmenides is perceived to have ‘completed all the phenomena’.3 Parmenides also seems to have made some important original contributions to cosmology.4 These I take to be impor- tant facts which any explanation of the nature of this cosmology must account for. The aim of this paper is to explore a new suggestion for the status of the cosmology, that it may be equalled but not surpassed by other cosmologies which are capable of accounting for all of the phenomena. Its function, I argue, is to raise sufficient reason issues about some fundamental questions in cos- mogony and cosmology. I will also argue that we can find sufficient reason considerations relating to cosmogony and cosmology in the truth part of the poem. This opens the possibility that it is at least in part issues of sufficient reason that link the two parts of the poem.
    [Show full text]