Dieses Buch problematisiert "die Sophistik" als Gegenstand der Philosophiegeschichte und stellt die These auf, "die Sophistik" sei das Resultat einer philosophischen Operation. Anhand der kritischen Diskussion relevanter Texte von Platon und Aristoteles wird versucht, eine eigentümliche sophistische Logos-Form zu rekonstruieren. Der Konflikt zwischen Sophistik und Philosophie wird als ein Konflikt zwischen einer parametrischen und einer strategischen Rationalitätsform dargestellt.

This is a reproduction of a book published before 1923. This book may have occasional imperfections such as missing or blurred pages, poor pictures, errant marks, etc. that were either part of the original artifact, or were introduced by the scanning process. We believe this work is culturally important, and despite the imperfections, have elected to bring it back into print as part of our continuing commitment to the preservation of printed works worldwide. We appreciate your understanding of the imperfections (...) in the preservation process, and hope you enjoy this valuable book. ++++ The below data was compiled from various identification fields in the bibliographic record of this title. This data is provided as an additional tool in helping to ensure edition identification: ++++ Der Logos: Geschichte Seiner Entwickelung Der Griechischen Philosophie Und Der Christlichen Litteratur, Volume 2; Der Logos: Geschichte Seiner Entwickelung Der Griechischen Philosophie Und Der Christlichen Litteratur; Anathon Aall Anathon Aall O.R. Reisland, 1896 Philosophy; History & Surveys; Ancient & Classical; Logos (Philosophy); Philosophy / General; Philosophy / History & Surveys / Ancient & Classical; Philosophy, Ancient. (shrink)

The philosophy of superdeterminism is based on a single scientific fact about the universe, namely that cause and effect in physics are not real. In 2020, accomplished Swedish theoretical physicist, Dr. Johan Hansson published a physics proof using Albert Einstein’s Theory of Special Relativity that our universe is superdeterministic meaning a predetermined static block universe without cause and effect in physics. The unity of our universe originates from its creation from the same nothingness under the zero energy universe theory. (...) However, nothingness cannot actually cause a universe to exist on its own under superdeterminism due to the absence of cause and effect in physics. Moreover, nothingness is the absence of anything real and cannot logically be the reality underlying our universe. Consequently, our universe must exist from the reality of the logic or Logos underlying our physical reality resulting from the origination of our universe from the same nothingness or common creation. Because logic allows for a definer of logical states to the exclusion of other logical states, such as “if A, then not B,” then a supremely intelligent definer of those logical states must have the ability to define logical states to the exclusion of other logical states resulting in the creation of physical reality. (shrink)

A study examining how Plotinus relates language not only to philosophical reasoning, but to noesis - the intuitive and comprehensive act of intellection, and how he relates language to Union with the One, a union beyond speech and beyond noesis.

This paper provides an account of the development of the logos concept in Heidegger’s writings on language and examines the implications of logos for a philosophy of language. In Being and Time/ Heidegger described logos as prelanguage, a preliminary perception of the world which often finds expression in verbal communication. This view is made clear by Heidegger's account of the act of speaking in which formless prior understanding (logos) is shaped into verbal expression. Heidegger's analysis (...) of the communicative act in Being and Time viewed logos as one of the ways in which man can experience his world. In his later writings, however, logos is the path to Being. Language precedes man and is the "house of Being." By this Heidegger means that man lives in language which is the major force in the creation of his world. Heidegger's view of language, then, is a protest against the modern tendency to view language as a mere tool, thereby stripping it of its value and connotative dimensions. (shrink)

The volume contains twenty essays devoted to the philosophy of mathematics and the history of logic. They have been divided into four parts: general philosophical problems of mathematics, Hilbert's program vs. the incompleteness phenomenon, philosophy of mathematics in Poland, mathematical logic in Poland. Among considered problems are: epistemology of mathematics, the meaning of the axiomatic method, existence of mathematical objects, distinction between proof and truth, undefinability of truth, Goedel's theorems and computer science, philosophy of mathematics in Polish (...) mathematical and logical schools, beginnings of mathematical logic in Poland, contribution of Polish logicians to recursion theory. (shrink)

The Continental tradition has always placed great emphasis on the Logos. The Gift of Logos: Essays in Continental Philosophy celebrates and situates this emphasis in the genre of the gift and its giving. The process of receiving, or giving, of the gift overcomes the existential alienation and separation that is so present in the human condition. To ritualize giving and its gifting is to provide a syntax of solidarity that bespeaks our desire for cohesion and need for (...) identities beyond our own. To give a gift is to befriend. The gift of logos is more than a gift from the gods and goddesses; it is an act of giving for those friends of wisdom for those philosophers who give to each other and to their worlds and receive the blessings of logos from each other. The increasing objectification of human being has mobilized a regressive narcissism that shows the ego's reassertion in the light of the meaningless quantifying forces from without. By not reflecting deeply enough upon its conditions of existence in the modern world and on its orginary moments, philosophy itself has not been immune from this besotted sense of self. Although not an invective against thinking nor against modern and contemporary philosophy's genuine advances, The Gift of Logos portends to shed the delusion that theoretical re-description is somehow the same as transforming who we are. This transformation is our greatest gift to each other. To give it voice is the gift of Logos and what this collection of essays commemorates. (shrink)

La pensée d'une violence intrinsèque au logos demeure largement marginale dans les sciences du langage. Ce livre, à vocation à la fois archéologique et prospective, réévalue le potentiel de cette violence du logos en faisant dialoguer spécialistes de philosophie, de sciences du texte et de littérature.

This volume of the collected writings of John Sallis presents a two-semester lecture course on Maurice Merleau-Ponty given at Duquesne University from 1970 to 1971. Devoted primarily to a close reading of the French philosopher's magnum opus, Phenomenology of Perception, the course begins with a detailed analysis of The Structure of Behavior. The central topics considered in the lectures include the functions of the phenomenological body; beyond realism and idealism; the structures of the lived world; spatiality, temporality, language, sexuality; and (...) perception and knowledge. Sallis illuminates Merleau-Ponty's first two works and offers a thread to follow through developments in his later essays. Merleau-Ponty's notion of the primacy of perception and his claim that "the end of a philosophy is the account of its beginning" are woven throughout the lectures. For Sallis's part, these lectures are foundational for his extended engagement with Merleau-Ponty's The Visible and the Invisible, which was published in Sallis's Phenomenology and the Return to Beginnings. (shrink)

_Traces the roots of logos in different cultural milieux._.

The contributions, composed in this volume, are inspired not only by the necessity but also by the potentialities of a process which continues and deepens cross-cultural understanding, especially between Islamic and Western philosophy. Following the tradition of an East-Western symphony of thoughts, the authors focus on common horizons and while applying comparative and historical approaches, varieties of unity appear on the ways towards a New Enlightenment. The creative force, orchestrating the harmony in the web of Life, communicates in the (...) mean time with the capacities of human beings, advancing in deciphering its micro-macrocosmic dimensions. Here, the encounter of the Logos of Life Philosophy (A-T. Tymieniecka) and Islamic Philosophy open the space for constructive disputation. In the wake of the crisis of postmodern unknowability, paths towards a new critique of reason go hand in hand with fundamental issues, being reflected newly. (shrink)

Eva Brann delves into Heraclitus's famously cryptic saying, "all things come to be in accordance with this Logos.".

Reassesses the philosophical and pedagogical contributions of Protagoras Protagoras and Logos brings together in a meaningful synthesis the contributions and rhetoric of the first and most famous of the Older Sophists, Protagoras of Abdera. Most accounts of Protagoras rely on the somewhat hostile reports of Plato and Aristotle. By focusing on Protagoras's own surviving words, this study corrects many long-standing misinterpretations and presents significant facts: Protagoras was a first-rate philosophical thinker who positively influenced the theories of Plato and Aristotle, (...) and Protagoras pioneered the study of language and was the first theorist of rhetoric. In addition to illustrating valuable methods of translating and reading fifth-century B.C.E. Greek passages, the book marshals evidence for the important philological conclusion that the Greek word translated as rhetoric was a coinage by Plato in the early fourth century. -/- In this second edition, Edward Schiappa reassesses the philosophical and pedagogical contributions of Protagoras. Schiappa argues that traditional accounts of Protagoras are hampered by mistaken assumptions about the Sophists and the teaching of the art of rhetoric in the fifth century. He shows that, contrary to tradition, the so-called Older Sophists investigated and taught the skills of logos, which is closer to modern conceptions of critical reasoning than of persuasive oratory. Schiappa also offers interpretations for each of Protagoras's major surviving fragments and examines Protagoras's contributions to the theory and practice of Greek education, politics, and philosophy. In a new afterword Schiappa addresses historiographical issues that have occupied scholars in rhetorical studies over the past ten years, and throughout the study he provides references to scholarship from the last decade that has refined his views on Protagoras and other Sophists. (shrink)

1. Geschichte der Logosidee in der griechischen Philosophie.--2. Geschichte der Logosidee in der christlichen Litteratur.

Prologue -- The Greek stones speak : toward an archaeology of consciousness -- Singing the muses' song : myth, wisdom, and speech -- Physis, kosmos, logos : presocratic thought and the emergence of nature-consciousness -- Sophistical wisdom, Socratic wisdom, and the political life -- Civic wisdom, divine wisdom : Socrates, Plato, and two visions for the Athenian citizen -- Speculative wisdom, practical wisdom : Aristotle and the culmination of Hellenic thought -- Epilogue.

This article answer what could be the distinction that the Stoics established between philosophy and the kata philosophian logos, according to the report by D.L., VII, 39-41. In this place I distance from the scholars who consider that the distinction is ontological, this is, that the kata philosophian logos refers to the discursive presentation of Stoic dogmas, whose nature is incorporeal, while the philosophy refers to a disposition of the soul, whose nature is corporeal. I rather (...) propose that both are dispositiones or states of the rational part of the soul and that the difference is in the degree of perfection that they have accomplished. (shrink)

Mary Anne Perkins re-examines Coleridge's claim to have developed a "logosophic" system which attempted "to reduce all knowledges into harmony." She pays particular attention to his later writings, some of which are still unpublished. She suggests that the accusations of plagiarism and of muddled, abstruse metaphysics which have been levelled at him may be challenged by a thorough reading of his work in which its unifying principle is revealed. She explores the various meanings of the term "logos," a recurrent (...) theme in every area of Coleridge's thought--philosophy, religion, natural science, history, political and social criticism, literary theory, and psychology. Coleridge was responding to the concerns of his own time, a revolutionary age in which increasing intellectual and moral fragmentation and confusion seemed to him to threaten both individuals and society. Drawing on the whole of Western intellectual history, he offered a ground for philosophy which was relational rather than mechanistic. He is one of those few thinkers whose work appears to become more interesting and his perceptions more acute as the historical gulf widens. This book is a contribution to the reassessment that he deserves. (shrink)

The essays in this volume were written to celebrate the sixtieth birthday of G. E. L. Owen, who by his essays and seminars on ancient Greek philosophy has made a contribution to its study that is second to none.

The late Dr. William Hatcher was renowned both as an accomplished mathematician, logician and philosopher, and as one of the world?s foremost Bahá?í scholars. To those who knew him, he was also refreshingly approachable, supportive, honest and engaging. In this small but richly insightful volume, modern mathematics and logic meet religion and philosophy in a new and stimulating way. The five essays are entitled: "Platonism and Pragmatism", "Myths, Models and Mysticism", "From Metaphysics to Logic", "A Logical Solution to the (...) Problem of Evil", and "Science and the Bahá?í Faith" With characteristic originality, Dr. Hatcher explores the interface between these disciplines now approaching each other after centuries of mutual mistrust. These valuable intellectual contributions assist the reader to bring into closer harmony the two ultimate realms expressive of essential human nature - namely that of science and of religion. (shrink)

In lieu of an abstract, see the following excerpt: -/- Though his work has until now gone untranslated and been largely ignored in English scholarship, the historian of philosophy François Châtelet played a major role in the development of French thought that is on par with that of his more well-known contemporaries. Born in 1925, Châtelet was founding member of the University of Vincennes, Paris VIII’s experimental department of philosophy alongside Michel Foucault in the aftermath of the 1968 (...) student protests. In 1983, he would establish the Collège Internationale de Philosophie in Paris along with other prominent philosophers, an institution that in Alessandra Campana’s words, is at “the forefront of militant and engaged critical thinking,” in which it has sought to “relocate philosophy at the intersection of science, politics, psychoanalysis, art and literature, jurisprudence, and economy.” Châtelet’s association with radical educational institutions and the interdisciplinarity of research undertaken at the latter both point to what can be understood to be the essence of his philosophical project: that the history of philosophy is also a politics of philosophy. La Grèce Classique, La Raison, L’État, which was first published in 1978 and appears here in translation for the first time under the title Classical Greece, Reason, and the State, is exemplary in this regard, providing a powerful critique of the history of philosophy and its purported Greek origins. As Deleuze argues, Châtelet reveals that “Athens was not the advent of an eternal reason, but the singular event of a provisional rationalisation. In this view, the essence of classical philosophy cannot be extended to the contemporary era—neither in its original form, or in a revised form that has been modified and updated across the passage of time. Therefore, by politicising philosophy and its history, Châtelet’s work also shows philosophy to be indicative of a particular cultural moment, rather than as an the state, philosophy, and the tyranny of the logos · isolated discipline cut off from the influences of material life. He establishes a form of ‘rational empiricism’ for conducting a history of political philosophy that rejects universality for potentiality. Said otherwise, his work is indicative of what might be called the poststructuralist critique of historical narrative surrounding the canon of western thought, a critique that Michael Hardt rightfully argues “has problematised the foundations of philosophical and political thought.” However, Châtelet has made important contributions to the poststructuralist approach to theorising the western tradition that remain novel and insightful to a contemporary audience, rather than simply being one of many to problematise philosophy’s purported foundations. (shrink)

część I. [without special title] -- część II. [without special title ]-- część III. [without special title] -- część IV. Geneza życia biologicznego.

Keine ausführliche Beschreibung für "Mythos und Logos" verfügbar.

Le logos en tant que "discours" n'est-il pas l'instrument par excellence du philosophe? Cette mise en relation des hommes avec les Idées et avec la vérité permet à Platon de lever certaines difficultés propres à son système et de résoudre un problème métaphysique. Quant au logos de Plotin il occupe une position négligeable du fait de son incapacité à exprimer l'Un. Or, le lecteur réalisera que Plotin développe, contrairement à ce que soutient l'opinion commune, une philosophie du langage (...) considérable et fort utile. (shrink)

This book explores the uses of the term “paradigm” with respect to both logos and myth in Plato, with a focus on Sophist and Statesman. In so doing, Conor Barry argues for a unitary as opposed to a developmental conception of Plato's dialogues.

Since the beginning of history of philosophy, the specificity of philosophical knowledge, which results from its fundamentality, has manifested itself in the quest for the most general notions which would adequately describe the structure and dynamics of reality. Such notions as oneness and multiplicity, sameness and difference, finitude and infinity, changeability and unchangeability, motion and rest, among others, have become a permanent challenge for philosophizing intellect, and also an irremovable element of the dictionary of European philosophy, to which (...) new terminological entries are being added, and the meanings of the old ones are being specified. (shrink)

Die herausragende Gemeinsamkeit unzähliger Mythen ist ihre immense textuelle Haltbarkeit. Der narrative Grundbestand ihres ursprünglichen Sagens überbrückt die Jahrtausende. Von der polytheistischen Genese des Mythos über die Ikonologie der Gottesnamen bis zur Ästhetik des Mythischen reicht die Lektüre der Theogonie. Zusammen mit den Abnützungen, Verwerfungen und Brüchen des mythologischen Diskurses stellen metaphorische und tautegorische Aspekte ein lebendiges Andenken an den Ursprung der Erzählung dar. Kap. 1: Die Gabe der Theogonie Kap. 2: Die Dauer des Himmels Kap. 3: Ikonologie der Gottesnamen (...) Kap. 4: Zur Ästhetik des Mythischen. (shrink)

Der Psychoanalytiker Herbert Stein nimmt die Herausgabe der Heraklit-Vorlesungen Heideggers zum Anlaß und Ausgangspunkt, die Stellung Freuds und der Psychoanalyse im Rahmen der Geschichte abendländisch-europäischen Denkens neu zu untersuchen. Freud steht mit seinem "Glauben" an "unseren Gott Logos" unwissentlich in der Nachfolge Heraklits. Hinsichtlich dieses seines damit ausgedrückten, wenn auch gemäßigten Wissenschaftsglaubens ist unsere Zeit eher pessimistischer als Freud. Unsere Logik der Wissenschaft und Technik scheint mit "Notwendigkeit" in ihre Krise zu geraten . Für künftige Lösungen der Krise muß (...) das Denken sich seinen Ursprüngen zuwenden. (shrink)

The tradition of Western philosophy has been tracing out the significations of logos and centered around logos. This in fact has given birth to many significant results. Through its logical structuring of empirical reality it has made possible critical understanding transcending the past and progressive creation of the future. But this Logology or Logocentrism has eventually also led to its self-destruction and to the brink of absolute nihilism.Along the history, logos has been interpreted in various ways. (...) The history implies that at least in the cosmic, theological and ideological frameworks logos used to be seen as extralinguistic substance; whereas starting from the scientific mode of thinking logos has been seen more as intralinguistic substance . This ends up in the political perspective in which logos is without substance: mere effects of the play of texts and discourse.While the latter appears like a predicament, the fact is that it can also be taken as a moment of liberation, a liberation from the keen yet stifling Western paradigm of logos apophanticos which has animated all kinds of “positivistic” mode of thinking; a liberation from the so-called Metaphysics of Presence, hence an openness towards the Absence, the ambiguity, the indefinability or the elusiveness of reality ; an openness towards the richness and complexity of human experience; hence an openness for mutual interogative and transformative dialogues among different semiotic systems, traditions and language games, which would also empower and incorporate non-Western as well as non-scientific mode of thinking into global discourse.Perhaps wisdom lies in the courage to recognize the fact that ultimately reality or the so-called Being is not a substance, but rather, fleeting relations, ever-changing networks, or elusive flux. Wisdom ultimately might mean an ability to come to terms with insecurity, an ability to see through the “absence”. (shrink)

Reveals comedy's contributions to the philosophical enterprise.

Etrange parcours que celui du Logos qui, de Heraclite a nos jours, tend a s'effacer, dans ce monde actuel, tout entier voue a la science, au tout numerique. Cette vision heracliteenne de la totalite s'est estompee, transformee qu'elle fut deja des les premiers siecles de notre ere dans sa postulation religieuse, puis dans la modernite, et s'est perdue dans un monde ou, science et technique prenant leur envol, l'homme avait comme horizon de " devenir comme maitre et possesseur de (...) la Nature ". Michel Blay analyse cet etat qui nous laisse de plus en plus en desherence ; et dans un monde ou " Dieu est mort, et c'est nous qui l'avons tue ", comment ne pas sombrer dans cette illusion d'un homme tout-puissant, dans lequel meme le psychique est traite a l'aune des neuro-sciences ou l'homme a perdu sa completude et ne pense meme plus a la chercher? Ne serait-ce pas la poesie, elle seule, " dans ces temps de detresse " qui offrirait une voie pour retrouver sa voix? Certes " Il n'y a pas de paradis " nous dit Andre Frenaud. " Etait-ce l'aube, ou le soir deja perce? Qu'avions-nous espere que nous allons cherchant? ". (shrink)

Cette étude interroge et mesure la pertinence de la solution apportée par Plotin au problème métaphysique de la séparation (chôrismos) hérité de Platon. Les fonctions multiples attribuées par Plotin au Logos et aux logoi au sein de son système hiérarchisé, impliquant des niveaux différents de réalités, sont-elles en mesure de résoudre le problème de la séparation ontologique et cosmologique hérité du platonisme? Ne peut-on pas adresser à Plotin le reproche qu'il fait à ses adversaires gnostiques qui multiplient inutilement les (...) hypostases et les intermédiaires entre le monde intelligible et le monde sensible, et au sein même du monde intelligible? On se demandera également si la réduction de ces logoi multiples à un seul Logos n'apporterait pas une solution à ce problème de la séparation rencontré par Plotin? Le Christ-Médiateur, envisagé en tant que Logos par le Prologue de l'Evangile de Jean, n'est-il pas en d'autres termes en mesure de résoudre, à sa manière et différemment, ce problème de la séparation qui apparaît dans tout système philosophique et théologique induisant une forme de verticalité et de transcendance? En quoi le recours au Logos du Prologue est-il légitime historiquement et philosophiquement pour apporter une solution au problème du chôrismos rencontré par Plotin? Pourquoi Plotin ne fait-il pas mention du Logos johannique sachant que ce dernier offre pourtant des garanties d'unité et d'unicité, d'efficacité et de vitalité, de puissance de relation et de communication tant recherchée par le philosophe néoplatonicien ; et sachant que son disciple direct, Amélius, de l'école plotinienne à Rome, a lui-même eu le besoin de proposer une exégèse philosophique du Prologue? (shrink)