Cette nouvelle édition commentée des Fragments d'Héraclite est le fruit d'un travail totalement inédit. Alors que les éditions de référence (Hermann Diels en 1922 et Walter Kranz en 1934), comme celle de Jean Bollack et Heinz Wismann, se limitaient à les présenter selon un ordre alphabétique arbitraire, Marcel Conche procède ici à un mouvement d'ensemble du concret vers l'abstrait. Après des règles de méthodes viennent ainsi des lois universelles, puis les réalités elles-mêmes : le monde, les âmes, la cité... (...) Le schéma eût sans doute fait sourire Héraclite (ce qui n'eût pas été marque de désaveu), mais il rappelle qu'un fragment ne doit pas être interprété seul, et que les Fragments sont avant tout le reflet d'un système achevé en constante redéfinition. (shrink)

English summary: With his research on early Greek philosophy, Hermann Diels created the definitive works of his era, and his Fragments of the Presocratics remains the standard work on the topic. However, the scholar never published a panorama of his unmatched knowledge. For the first time, a transcript of the lecture in which Diels represented his vision of Hellenic thought is now available. The script from the 1897/98 winter semester documents the oratory and pedagogy of the great Hellenist and (...) was provided by one of his exceptional students, the Munich-based Egyptologist Friedrich Wilhelm von Bissing. Diels proved himself as a clear-headed thinker discussing the historical course of early proverbial wisdom, the natural and political theory of Plato, and the conceptual precision of Aristotle. Central figures such as Anaximander, Heraclitus, Parmenides, and Democritus are concisely drawn and colored. Thus the text offers an absorbing picture of the origins of theoretical consciousness in Europe. German text. German description: Mit seinen Forschungen zur fruehgriechischen Philosophie hat Hermann Diels Epoche gemacht; seine aFragmente der Vorsokratiker sind weiterhin das Standardwerk zum Thema. Nie jedoch hat der Gelehrte ein Panorama seines unerreichten Wissens veroffentlicht. Erstmals wird nun eine Mitschrift jener Vorlesung zuganglich, in der Diels seine Sicht des hellenischen Denkens darstellte. Das Skript aus dem Wintersemester 1897/98 dokumentiert vorzueglich Sprachkraft und Padagogik des grossen Grazisten; es stammt von einem Ausnahme-Studenten, dem spateren Muenchner Agyptologen Friedrich Wilhelm von Bissing.Im historischen Gang von frueher Spruchweisheit bis zur Natur- und Staatslehre Platons und der begrifflichen Prazisionsarbeit des Aristoteles hebt Diels besonders das Fortwirken grosser Denkmuster hervor. Zentrale Gestalten wie Anaximander, Heraklit, Parmenides oder Demokrit sind pragnant und farbig gezeichnet. So bietet der Text ueber seinen fachhistorischen Wert hinaus ein fesselndes Bild der Urspruenge theoretischen Bewusstseins in Europa. (shrink)

This celebratory Festschrift dedicated to Charles Kahn comprises some 23 articles by friends, former students and colleagues, many of whom first presented their papers at the international "Presocratics and Plato" Symposium in his honor. The conference was organized and sponsored by the HYELE Institute for Comparative Studies, Parmenides Publishing, and Starcom AG, with endorsements from the International Plato Society, and the Dean of the School of Arts and Sciences, University of Pennsylvania. While Kahn's work reaches far beyond the Presocratics and (...) Plato, it is in these subject areas that the distinction of his scholarship has come to be regarded as virtually unrivaled. The articles contributed to this volume are by some of the most renowned scholars working on these topics today, their breadth and depth bearing witness to his profound impact and influence on the discipline of Ancient Greek Philosophy._ Charles Kahn taught Classics and Philosophy at Columbia University from 1957 to 1965, and has since been teaching in the Philosophy Department of the University of Pennsylvania. He spent a year as Visiting Professor at the American School of Classical Studies in Athens, and had additional Visiting Fellowships at Balliol College, Oxford and Clare Hall, Cambridge, and a term as Visiting Professor at Harvard. He is the recipient of several prestigious research grants, from the American Council of Learned Societies, the National Endowment for the Humanities, and the Guggenheim Foundation. In 2000 he was elected Fellow of the National Academy of Arts and Sciences. He is the author of _Anaximander and the Origins of Greek Cosmology, The Verb “Be” in Ancient Greek, The Art and Thought of Heraclitus, Plato and the Socratic Dialogue, Pythagoras and the Pythagoreans, and Essays on Being_. His latest book,_Plato and the Post-Socratic Dialogue_, is forthcoming from Cambridge University Press. _ Contributors: Julia Annas Sarah Broadie Lesley Brown Tomás Calvo-Martínez Diskin Clay John M. Dillon Dorothea Frede Arnold Hermann Carl A. Huffman Enrique Hülsz Piccone D. M. Hutchinson Paul Kalligas Vassilis Karasmanis Aryeh Kosman Anthony A. Long Richard McKirahan Susan Sauvé Meyer Alexander P.D.Mourelatos Satoshi Ogihara Richard Patterson Christopher J. Rowe David Sedley Richard Sorabji. (shrink)

In his De Iside et Osiride, Plutarch writes: "The Chaldaeans call two of the planets, which they consider benign gods, the authors or sources of everything that is good, two, on the other hand, the authors or sources of everything that is evil, and the three remaining planets they regard as being 'in between,' participating in the two opposite qualities.... It is worthwhile also to observe that the [Greek] philosophers are in accord with the Chaldaeans. For this reason Heraclitus (...) [of Ephesus] declared 'war the father, king and ruler of everything....' After him Empedocles designates the benign principle as 'love and friendship,' and at times as 'the harmony of the serene eye,' while at the same time he defines the evil principle as 'the cursed discord' and 'the bloody struggle....' Aristotle [by following this tradition] proclaims the [principle of] form and [the principle of] privation....". (shrink)

Heraclitus B 126 D.-K. occurs in a scholion on Tzetzes' commentary on the Iliad. According to the first edition by G. Hermann on which all editors of Heraclitus have based their text, it reads as follows: τ ψυχρ θρεται, θερμν ψχεται, γρν αανεται, καραλον νοτζεται.

In lieu of an abstract, here is a brief excerpt of the content:How the Days Fit the Works in Hesiod’s Works And DaysAndré LardinoisEver since the nineteenth century, scholars have questioned the authenticity of the catalogue, at the end of Hesiod’s Works and Days, of favorable and unfavorable days (765–828; hereafter termed Days). Ul-rich von Wilamowitz–Moellendorff omitted the entire section from his 1928 edition, and Friedrich Solmsen bracketed it in the Oxford Classical Text.1 Even scholars who defend the passage, Martin (...) West for example, are willing to concede that there is a misfit; West argues that the whole poem is a compilation of loose passages, and the Days is no exception.2 I argue here for the authenticity of the Days by demonstrating the connection of that passage to the poem’s other themes. By “authentic” I mean that the same poet who composed most of lines 1–764—minor interpolations, of course, cannot be excluded—also gave the Days its present form.3 It is possible that this poet worked from one or more preexisting calendars in verse, but if so, he went out of his way to integrate [End Page 319] them into the rest of the poem.4 This must have occurred before the end of the sixth century b.c.e., when Heraclitus refers to the passage as Hesiodic.5In a celebrated article Hermann Fränkel has shown how the idea that humans are “ephemeral”—not in the modern sense of “short– lived,” but of “having to live from day to day”—pervades archaic Greek literature.6 I believe that Hesiod expresses the same thought in Works and Days, particularly through his inclusion of the calendar of good and bad days at the end of the poem. This final section on the Days is therefore crucial to our understanding of the poem. In my analysis the Days refers back to themes which are treated more fully in the earlier parts of the poem, just as these earlier parts already allude to the idea that humans have to live from day to day. In this way the various themes of the poem, as well as the cosmological spheres they represent, are interconnected. Before examining the various themes of Works and Days, however, let us review the different arguments for and against the authenticity of the Days.QUESTIONS ABOUT AUTHENTICITYAmong recent critics, Solmsen (1963) and Walter Marg (1970, 383–86) have formulated the strongest objections against the authenticity of the Days. They point to (1) the irrational beliefs expressed in the passage, which would contradict the rational outlook of Hesiod in the rest of the poem, and (2) the fact that in the rest of the poem time is not reckoned by days of the lunar month but by the movement of the sun and the constellations. They further argue that (3) the passage on the Days is hard to reconcile with some of the instructions in the part of the poem dealing with agricultural work (286–617), (4) it is inconsistent with the [End Page 320] description of Hesiod’s farm in that earlier part of the poem, (5) lacks internal coherence, and (6) does not show Hesiod’s customary style and wit.West (1978, 346–50) has responded to most of these objections. To his arguments I here add some of my own and those of other recent critics. First of all, belief in lucky and unlucky days was widespread in antiquity,7 and similar “irrational” beliefs are found not only in W&D 724–59 (which Solmsen and Marg, following Wilamowitz, therefore want to athetize as well), but also in W&D 391–92, where Perses is instructed “to strip to sow, strip to plow, and strip to reap.” West rightly suspects that the reluctance of some critics to allow for irrational or superstitious beliefs in a classical poet like Hesiod lies behind the rejection of these lines in Works and Days.8Solmsen himself expressed doubt about the significance of the fact that the Works largely measures time by the movement of the sun and the constellations (286–617), whereas the Days are arranged according to the lunar month. In the Works reference is made... (shrink)

In today’s highly dynamic societies, moral norms and values are subject to change. Moral change is partly driven by technological developments. For instance, the introduction of robots in elderly care practices requires caregivers to share moral responsibility with a robot (see van Wynsberghe 2013 ). Since we do not know what elements of morality will change and how they will change (see van der Burg 2003 ), moral education should aim at fostering what has been called “moral resilience” (Swierstra 2013 (...) ). We seek to fill two gaps in the existing literature: (i) research on moral education has not paid enough attention to the development of moral resilience; (ii) the very limited literature on moral resilience does not conceptualise moral resilience in relation to new technological developments. We argue that philosophical accounts of moral education need to do justice to the importance of moral resilience, and that a specific form of moral resilience should be conceptualised as “technomoral resilience” to underline the added value of cultivating moral resilience in relation to technomoral change. We illustrate the role of technomoral resilience in practice by looking at the context of elderly care. To make the first step towards an account of how technomoral resilience can be fostered in moral education, we propose that moral education shall focus on a triangle of capacities: (1) moral imagination, (2) a capacity for critical reflection, and (3) a capacity for maintaining one’s moral agency in the face of disturbances. (shrink)

Leucippo -- Democrito -- Nessa -- Metrodoro di Chio -- Diogene di Smirne -- Anassarco -- Ecateo di Abdera -- Apollodoro -- Nausifane -- Diotimo -- Bione di Abdera -- Bolo.

It is widely asserted that we are now living in a post-truth society. What that means, this book argues, is that the contemporary global world is thoroughly infested not only with trickster figures but an entire and operational trickster logic; or, that we now live in a Trickster Land - an argument advanced by the claim that in modernity liminality has become permanent; or that modern life is patently absurd. The first part of the book presents a series of 'guides' (...) to this condition, in the form of key thinkers and writers who can help us understand and navigate our Trickster Land. Such guides include Hermann Broch, Lewis Hyde, Roberto Calasso, Michel Serres, Sándor Márai, Colin Thubron, and Albert Camus. The second part goes on to discuss five main regions of Trickster Land: art, thought, the economy, politics, and society. This last, central chapter of the book contrasts trickster logic with the basic, foundational logic of social life, presented as gift-giving by Marcel Mauss and as sociability by Georg Simmel, and which is expressed here, combining Heraclitus and Plato with the Gospel of John, by three basic terms of ancient Greek culture, as arkhé charis logos: meaningful social life originally and in its essence is animated by the power of kind benevolence. This volume will appeal to scholars of social theory, anthropology and sociology with interests in political thought and contemporary culture. (shrink)

Diese fünfbändige Aristoteles-Ausgabe in griechischer Sprache ist (mit Ausnahme von Bd III) ein fotomechanischer Nachdruck der maßgeblichen Aristoteles-Ausgabe von 1831-1870. Band I und II enthält die Werke Aristoteles. In Band III wird die durch O. Gigon besorgte Bearbeitung und Ergänzung der Fragmente des Aristoteles wiedergegeben. Band IV bietet eine Auswahl der bedeutendsten Stücke aus den antiken Kommentaren zu Aristoteles, sowie eine Konkordanz mit den Commentaria in Aristotelem Graeca. In Band V ist der Index Aristotelicus von H. Bonitz nachgedruckt.

Vite oubliée au lendemain du concile Vatican II, la contribution du P. Garrigou-Lagrange (1877-1964) au débat de l’entre-deux-guerres sur l’ascétique et la mystique a pourtant été essentielle, et Perfection chrétienne et contemplation, le grand livre qu’il publie en 1923 et qui rassemble des articles déjà parus dans La Vie spirituelle, mérite sans contredit d’être tenu pour un classique de la théologie française du xx e siècle. L’ouvrage se place à un carrefour polémique crucial en même temps qu’il conserve d’importantes traces (...) du dialogue théorique entre le P. Garrigou-Lagrange et le philosophe Jacques Maritain. Au terme de quatre années de combat polémique acharné, depuis la parution du premier numéro de La Vie spirituelle jusqu’à la publication de Perfection chrétienne et contemplation, le P. Garrigou-Lagrange est parvenu à asseoir sur la scène théologique une école de spiritualité dominicaine aisément identifiable. (shrink)

The non-clerical („unpfäffisch“) Schleiermacher. Karl Glutzkow and the Schleiermacher image of Young Germany. Towards a construction of a countermyth. After Friedrich Schleiermacher’s death on February 12, 1834, his disciples and his family endeavoured to idealize him as an exemplary figure of the church by publishing a complete edition of his published and unpublished works as well as a selection from his letters. (1) Schleiermacher’s Christian death („christliche Euthanasie“). This endeveaour began with the sermons delivered at the funeral and the notes (...) of his wife, Henriette Schleiermacher, about his pious death. (2) Gutzkow’s obituary in the „Allgemeine Zeitung“. The journalist Gutzkow in particular protested against this portrayal in an obituary in which the old Schleiermacher was declared to have been senile and without substantial importance for the present time. On the other hand, an image of the young Schleiermacher, the friend of the Romantics, was to be preserved for the younger generation. (3) The replies of Schleiermacher’s disciples. A forthright reply to Gutzkow’s obituary appeared in the same journal. His view was contradicted by means of an extensive biographical sketch by Friedrich Lücke, one of Schleiermacher’s disciples. (4) Gutzkow’s publication of „Schleiermacher’s Vertraute Briefe über Friedrich Schlegels Lucinde“. Gutzkow supported his view with a new edition of Schleiermacher’s early work, to which he added a provocative preface. As a result, the edition was banned. (5) Abuse of Schleiermacher or a gallant service to him? The reception of the „Vertraute Briefe“. The reactions were divided between considering the work as an early youthful indiscretion of Schleiermacher, and the idea of an intellectual identity running through Schleiermacher’s whole life. The other authors of Young German aligned themselves with Gutzkow. (6) The end of the myth of Schleiermacher: Gutzkow’s „Wally. Die Zweiflerin“. This novel, which derives the protagonist’s suicide from his religious doubts, caused the literary movement Young Germany to be banned in all of Germany, and also led to the imprisonment of the author. In the novel itself, Schleiermacher’s role is rather minor. Later on, Gutzkow did not renew the image of an non-clerical Schleiermacher. – I shall also re-edit a conventional obituary, Gutzkow’s obituary as well as an anonymous reply in the Allgemeine Zeitung (Augsburg). (shrink)

Outlines of Metaphysic - dictated portions of the lectures of Hermann Lotze is an unchanged, high-quality reprint of the original edition of 1884. Hansebooks is editor of the literature on different topic areas such as research and science, travel and expeditions, cooking and nutrition, medicine, and other genres. As a publisher we focus on the preservation of historical literature. Many works of historical writers and scientists are available today as antiques only. Hansebooks newly publishes these books and contributes to (...) the preservation of literature which has become rare and historical knowledge for the future. (shrink)