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  1. Mantas Adomenas (1999). Heraclitus on Religion. Phronesis 44 (2):87-113.
    The article sets out to reinterpret Heraclitus' views on religion and, by implication, his position in the context of the Presocratic philosophers' relationship to the Greek cultural tradition. It does so by examining the fragments in which Heraclitus' attitude to the popular religion of his time is reflected. The analysis of the fragments 69, 68, 15, 14, 5, 96, 93 and 92 DK reveals that the target of Heraclitus' criticism is not the religious practices themselves, but their popular interpretation. Heraclitus' (...)
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  2. 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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  3. Kostas Axelos (1965). Héraclite Et la Philosophie. Revista Portuguesa de Filosofia 21 (2):219-219.
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  4. Daniel Babut (1987). Une nouvelle édition d'heraclite. Revue Philosophique de la France Et de l'Etranger 177 (2):201 - 213.
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  5. Mark Balto (2006). Logos As Will And Cosmodicy. Minerva 10:123-136.
    Recent scholarship has seen a burgeoning interest in the young Nietzsche’s relationship towards theancient Greeks with the aim of catching a glimpse into the beginnings of his philosophicaldevelopment. With this in mind, I set out to gain an understanding of what I believe is a critical aspectin the beginning stages of Nietzsche’s thought: what he had learned not only from the pre-Platonicphilosophers in general, but also from Heraclitus of Ephesus in particular, and how he had synthesizedand internalized what he learned (...)
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  6. Claudia Baracchi (2013). The Syntax of Life: Gregory Bateson and the “Platonic View”. Research in Phenomenology 43 (2):204-219.
    The essay follows the fil rouge of ancient Greek thinking in the work of Gregory Bateson, an unusually multi-faceted and energetically nomadic intellect in the landscape of twentieth-century hyper-specialized disciplines, whose eclectic research focused on the question of life and of human participation in a living world. Through the reverberation of Neoplatonic motifs and echoing pre-Socratic intuitions, Bateson reflects on the “pattern which connects”—the λόγος that says one and all things, and the interpenetration of one and all things, thus operating (...)
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  7. Jonathan Barnes (1988). Review: The Presocratics in Context. [REVIEW] Phronesis 33 (3):327 - 344.
  8. Jonathan Barnes (1988). Robinson's "Heraclitus". Apeiron 21 (1):97 - 103.
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  9. 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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  10. 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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  11. Seth Benardete (2000). On Heraclitus. Review of Metaphysics 53 (3):613 - 633.
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  12. Rudolph Berlinger (1996). Heraklit - eine Herausforderung. In freundschafüichem Gedenken an Eugen Fink. Perspektiven der Philosophie 22:11-28.
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  13. Jean Bernhardt (1982). The Art and Thought of Heraclitus. [REVIEW] Journal of the History of Philosophy 20 (4):425-427.
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  14. Gábor Betegh (2007). On the Physical Aspect of Heraclitus' Psychology. Phronesis 52 (1):3-32.
    The paper first discusses the metaphysical framework that allows the soul's integration into the physical world. A close examination of B36, supported by the comparative evidence of some other early theories of the soul, suggests that the word psuchê could function as both a mass term and a count noun for Heraclitus. There is a stuff in the world, alongside other physical elements, that manifests mental functions. Humans, and possibly other beings, show mental functions in so far as they have (...)
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  15. Izabela Bocayuva (2010). Parmênides e Heráclito: diferença e sintonia. Kriterion: Journal of Philosophy 51 (122):399-412.
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  16. 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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  17. Miro Brada, Theory of Intelligence and BIAS of the Classic IQ Method.
    The classic IQ method resides in solving one right solution for a given verbal or non-verbal tasks. However the same solution can have various justifications, or even there can be more solutions based on very original or bizarre justification. Therefore the more objective intelligence test should detect justifications / logic rather than solution. I present set of tests assessing justifications that detect intelligence, flexibility and originality at the same time. On the sample of 600 people I confirmed the significant correlation (...)
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  18. 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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  19. 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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  20. J. D. C. (1971). Heraklit. Review of Metaphysics 25 (1):126-127.
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  21. Lewis Campbell (1889). Patrick's Heraclitus. The Classical Review 3 (09):399-400.
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  22. Constança Marcondes Cesar (1990). Shri Aurobindo's approach to Heraclitus. Filosofia Oggi 13 (3):543-552.
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  23. Theodor Christidis (1997). Heraclitus' Two Views on Change and the Physics of Complexity. Philosophical Inquiry 19 (1-2):52-70.
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  24. Theodoros Christidis (2010). Heraclitus, the Cosmos, and the God, Theodoros Christidis, Introduction. Philosophical Inquiry 32 (1-2):134-143.
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  25. Theodoros Christidis (2010). On Cosmology and Cosmogony in Heraclitus. Revue de Philosophie Ancienne 27 (2):33-62.
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  26. Theodoros Christidis (2009). Ecpyrosis and Cosmos in Heraclitus. Lyceum 11.
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  27. Theodoros Christidis (2009). Cosmology and Cosmogony in Heraclitus. Revue de Philosophie Ancienne 27 (2):33-61.
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  28. 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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  29. Anton-Hermann Chroust (1957). A Prolegomena to the Study of Heraclitus of Ephesus. The Thomist 20:470-487.
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  30. C. Joachim Classen (1982). Heraclitus, Parmenides and the Beginning of Philosophy and Science. A Phenomenological Study. Philosophy and History 15 (2):109-110.
  31. Christoph Cox (1998). Nietzsche's Heraclitus and the Doctrine of Becoming. International Studies in Philosophy 30 (3):49-63.
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  32. James Crooks (2005). Kindling Light / Bound to Death: Reading Heraclitus Fragment 26. Existentia 15 (3-4):195-221.
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  33. Patricia Kenig Curd (1991). Knowledge and Unity in Heraclitus. The Monist 74 (4):531-549.
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  34. 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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  35. Theodore de Laguna (1922). The Interpretation of Heraclitus. Philosophical Review 31 (6):598-601.
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  36. Theodore de Laguna (1921). The Importance of Heraclitus. Philosophical Review 30 (3):238-254.
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  37. Hugh DeLacy (1969). Heraclitus of Ephesus: Structure of Change. Science and Society 33 (1):42 - 53.
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  38. Wilfrid Desan (1982). Heraclitus and the Space Shuttle: The Anatomy of a Nation. [REVIEW] Man and World 15 (2):181-188.
  39. Roman Dilcher (1994). On the Wording of Heraclitus, Fragment 126. Classical Quarterly 44 (01):276-.
    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.
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  40. Aristid Ivanovich Dovatour (1985). The Cosmos as a Stadium: Agonistic Metaphors in Heraclitus' Cosmology. Phronesis 30 (2):131-150.
  41. David A. Duquette (1997). Hegel, Heraclitus and Marx's Dialectic. The Owl of Minerva 28 (2):240-253.
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  42. James Wayne Dye (1974). Heraclitus and the Future of Process Philosophy. Tulane Studies in Philosophy 23:13-31.
  43. Alfred Einstein (1937). Democritus and Heraclitus: A Duet in Major and Minor. Journal of the Warburg Institute 1 (2):177-179.
  44. C. J. Emlyn-Jones (1976). Heraclitus and the Identity of Opposites. Phronesis 21 (2):89-114.
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  45. 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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  46. Aryeh Finkelberg (1998). Article: On Cosmogony and Ecpyrosis in Heraclitus. American Journal of Philology 119 (2):195-222.
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  47. Kenneth T. Gallagher (1981). Wittgenstein, Heraclitus, and "The Common". Review of Metaphysics 35 (1):45 - 56.
  48. Aurobindo Ghose (1947). Heraclitus. Arya Pub. House.
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  49. Carrie Giunta (forthcoming). Community in Fragments: Reading Relation in the Fragments of Heraclitus. In Douglas Brommesson & Henrik Enroth (eds.), Global Communities: Transnational and Transdisciplinary Exchanges. Rowman & Littlefield
  50. 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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