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  1. Ammon Allred (2009). The Divine Logos. Epoché: A Journal for the History of Philosophy 14 (1):1-18.
    In this paper, I address the way in which Plato’s Sophist rethinks his lifelong dialogue with Heraclitus. Plato uses a concept of logos in this dialogue that is much more Heraclitean than his earlier concept of the logos. I argue that he employs this concept in order to resolve those problems with his earlier theory of ideas that he had brought to light in the Parmenides. I argue that the concept of the dialectic that the Stranger develops rejects, rather than (...)
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  2. Jonathan Barnes (1988). Robinson's "Heraclitus". Apeiron 21 (1):97 - 103.
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  3. Jonathan Barnes (1988). Review: The Presocratics in Context. [REVIEW] Phronesis 33 (3):327 - 344.
  4. Jonathan Barnes (1981). Giorgio Colli: La sapienza greca: volume III–Eraclito. Pp. 215. Milan: Adelphi, 1980. L. 30,000. The Classical Review 31 (01):126-.
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  5. Jonathan Barnes (1980). Heraclitus From the Deep End D. Holwerda: Sprünge in Die Tie Fen Heraklits. Pp. X + 138. Groningen: Bouma's Boekhuis, 1978. [REVIEW] The Classical Review 30 (01):45-46.
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  6. Seth Benardete (2000). On Heraclitus. Review of Metaphysics 53 (3):613 - 633.
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  7. Jean Bernhardt (1982). The Art and Thought of Heraclitus. [REVIEW] Journal of the History of Philosophy 20 (4):425-427.
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  8. Gábor Betegh (2007). On the Physical Aspect of Heraclitus' Psychology. Phronesis 52 (1):3-32.
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  9. Izabela Bocayuva (2010). Parmênides e Heráclito: diferença e sintonia. Kriterion 51 (122):399-412.
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  10. Albert Borgmann (1974). The Philosophy of Language. The Hague,Nijhoff.
    CHAPTER ONE THE ORIGIN OF THE PHILOSOPHY OF LANGUAGE 1. The accessibility of the original reflections on language. Heraclitus The philosophy of language has ...
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  11. Eva T. H. Brann (2011). The Logos of Heraclitus: The First Philosopher of the West on its Most Interesting Term. Paul Dry Books.
    Eva Brann delves into Heraclitus's famously cryptic saying, "all things come to be in accordance with this Logos.".
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  12. John Burnet (1901). Diels's Herakleitos Herakleitos von Ephesos, griechisch und deutsch. Von Hermann Diels. Pp. xii, 56. Berlin, 1901. 2 M. 40. [REVIEW] The Classical Review 15 (08):422-424.
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  13. Lewis Campbell (1889). Patrick's Heraclitus. The Classical Review 3 (09):399-400.
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  14. Theodor Christidis (1997). Heraclitus' Two Views on Change and the Physics of Complexity. Philosophical Inquiry 19 (1-2):52-70.
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  15. Theodoros Christidis (2010). Heraclitus, the Cosmos, and the God, Theodoros Christidis, Introduction. Philosophical Inquiry 32 (1-2):134-143.
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  16. Theodoros Christidis & Demetrius Athanassakis (2010). On Heraclitus' Concept of Λόγοϛ. Philosophical Inquiry 32 (3-4):61-71.
    Our purpose in this paper is to bring about a new meaning of the term λόγοϛ used in the fragments of Heraclitus' work. In ancient Greek literature this term hasmany different meanings. We are going to restrict our interest in those meanings that Heraclitus used in his fragments, where the term λόγοϛ appears ten times.
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  17. C. Joachim Classen (1982). Heraclitus, Parmenides and the Beginning of Philosophy and Science. A Phenomenological Study. Philosophy and History 15 (2):109-110.
  18. Christoph Cox (1998). Nietzsche's Heraclitus and the Doctrine of Becoming. International Studies in Philosophy 30 (3):49-63.
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  19. Patricia Kenig Curd (1991). Knowledge and Unity in Heraclitus. The Monist 74 (4):531-549.
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  20. Daniel O. Dahlstrom (ed.) (2011). Interpreting Heidegger: New Essays. Cambridge University Press.
    Machine generated contents note: Notes on contributors; Introduction; Acknowledgements; Method of citation and bibliography of Heidegger's works; Part I. Interpreting Heidegger's Philosophy: 1. Heidegger's hermeneutics: towards a new practice of understanding Holger Zaborowski; 2. Facticity and Ereignis Thomas Sheehan; 3. The null basis-being of a nullity, or between two nothings - Heidegger's uncanniness Simon Critchley; 4. Freedom Charles Guignon; 5. Ontotheology Iain Thomson; Part II. Interpreting Heidegger's Interpretation: 6. Being at the beginning: Heidegger's interpretation of Heraclitus Daniel O. Dahlstrom; 7. (...)
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  21. Theodore de Laguna (1922). The Interpretation of Heraclitus. Philosophical Review 31 (6):598-601.
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  22. Theodore de Laguna (1921). The Importance of Heraclitus. Philosophical Review 30 (3):238-254.
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  23. Wilfrid Desan (1982). Heraclitus and the Space Shuttle: The Anatomy of a Nation. [REVIEW] Man and World 15 (2):181-188.
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  24. Roman Dilcher (1994). On the Wording of Heraclitus, Fragment 126. Classical Quarterly 44 (01):276-.
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  25. David A. Duquette (1997). Hegel, Heraclitus and Marx's Dialectic. The Owl of Minerva 28 (2):240-253.
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  26. James Wayne Dye (1974). Heraclitus and the Future of Process Philosophy. Tulane Studies in Philosophy 23:13-31.
  27. Alfred Einstein (1937). Democritus and Heraclitus: A Duet in Major and Minor. Journal of the Warburg Institute 1 (2):177-179.
  28. C. J. Emlyn-Jones (1976). Heraclitus and the Identity of Opposites. Phronesis 21 (2):89-114.
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  29. Stephen Everson (ed.) (1991). Psychology. Cambridge University Press.
    This second Companion deals with the ancient theories of the psyche. The essays range over more than eight hundred years of psychological inquiry and provide critical analyses not only of the ancient discussions of the nature of the psyche and its states, but of such central topics as perception, subjectivity, the explanation of action, and what it is to be a person. In examining the wide variety of psychological theories offered by the ancient thinkers, from the increasingly complex materialism of (...)
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  30. Kenneth T. Gallagher (1981). Wittgenstein, Heraclitus, and "The Common". Review of Metaphysics 35 (1):45 - 56.
  31. Aurobindo Ghose (1947). Heraclitus. Arya Pub. House.
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  32. Stan Godlovitch (1998). Things Change: So Whither Sustainability? Environmental Ethics 20 (3):291-304.
    Two broad metaphysical perspectives deriving from Parmenides and Heraclitus have implications for our notion of sustainability. The Parmenidian defends a deepseated orderliness and permanence in things, while the Heraclitian finds only chance and change. Two further outlooks, the nomic (or the big-picture scientific) and the prudential, present differing accounts of our place in the world. While the nomic outlook accepts nothing privileged about the human perspective or even life itself, the prudential outlook is obviously welfare-centered. It is argued that nomic (...)
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  33. Daniel W. Graham, Heraclitus. Stanford Encyclopedia of Philosophy.
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  34. Pavel Gregoric (2001). The Heraclitus Anecdote. Ancient Philosophy 21 (1):73-85.
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  35. W. Hamilton (1941). William C. Kirk Jr.: Fire in the Cosmological Speculations of Heracleitus. Pp. 60. (Princeton Dissertation.) Minneapolis: Burgess Publishing Company, 1940. Paper. [REVIEW] The Classical Review 55 (02):101-.
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  36. W. Hamilton (1940). Eraclito: Raccolta dei frammenti e traduzione italiana di R. Walzer. Pp. viii+156. Florence: Sansoni, 1939. Paper, L.30. The Classical Review 54 (02):112-.
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  37. W. Hamilton (1935). A New Study of Heraclitus Olof Gigon : Untersuchungen Zu Heraklit. Pp. 163. Leipzig: Dieterich, 1935. Paper, M. 5 (Bound, 6.50). [REVIEW] The Classical Review 49 (04):133-.
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  38. Martin Heidegger (2010). Eraclito: Seminario Del Semestre .. Glf Editori Laterza.
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  39. Martin Heidegger (1975/1984). Early Greek Thinking. Harper & Row.
    The Anaximander fragment -- Logos (Heraclitus, fragment B 50) -- Moira (Parmenides VIII, 34-41) -- Aletheia (Heraclitus, fragment B 16).
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  40. Heraclitus, Heraclitus Fragments.
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  41. Heraclitus, Heraclitus Fragments (English and French).
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  42. Heraclitus (2007). Testimonianze, Imitazioni E Frammenti. Bompiani.
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  43. Heraclitus (1954). The Cosmic Fragments: A Critical Study. Cambridge University Press.
    A text and study of Heraclitus' philosophical utterances whose subject is the world as a whole rather than man and his part in it.
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  44. Phil Hopkins (2009). Weaving the Fish Basket. Epoché: A Journal for the History of Philosophy 13 (2):209-228.
    Heraclitus stands in opposition to the general systematic tendency of philosophy in that he insisted that the contents of philosophy are such as to requireexpositional strategies whose goal it is to do something with and to the reader rather than merely say something. For him, the questions of philosophy and, indeed, the matters of the world such questions take up are not best approached by means of discursive propositions. His view of the relation of the structures of reality to the (...)
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  45. Phillip Sidney Horky (2009). Persian Cosmos and Greek Philosophy: Plato's Associates and the Zoroastrian Magoi. Oxford Studies in Ancient Philosophy 37:47-103.
    Immediately upon the death of Plato in 347 BCE, philosophers in the Academy began to circulate stories involving his encounters with wisdom practitioners from Persia. This article examines the history of Greek perceptions of Persian wisdom and argues that the presence of foreign wisdom practitioners in the history of Greek philosophy has been undervalued since Diogenes Laertius.
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  46. Enrique Hülsz Piccone (2013). Heraclitus on Фύσις. Epoché: A Journal for the History of Philosophy 17 (2):179-194.
    Presocratic philosophy as a historical category was defined by Aristotle as physics, or physical philosophy, because φύσις (understood as a single genus of being, among others) was its object of study, its practitioners being since tagged accordingly as φυσικοί or φυσιόλογοι. The central part of the paper deals briefly with the four pioneering Heraclitean uses of the word φύσις (frs. DK B106, B1, B112, and B123), in which the sense of the only Homeric use of the term seems to be (...)
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  47. Edward Hussey (1991). Heraclitus on Living and Dying. The Monist 74 (4):517-530.
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  48. Edward Hussey (1988). The Fragments of Heraclitus. The Classical Review 38 (02):219-.
  49. Edward Hussey (1988). The Fragments of Heraclitus T. M. Robinson: Heraclitus, Fragments (A Text and Translation with a Commentary). (The Phoenix Pre-Socratics, 2; Phoenix, Suppl. 22.) Pp. Xii + 216. Toronto, Buffalo and London: University of Toronto Press, 1987. £21. [REVIEW] The Classical Review 38 (02):219-221.
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  50. George Huxley (1981). The Art and Thought of Heraclitus. Philosophical Studies 28:332-335.
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