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  1. Der Logos Bei Heraclit.A. Aall - 1896 - Philosophical Review 5:325.
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  2. Book Review: Ce Qui Fait la Grèce, 1. D'Homère À Héraclite. [REVIEW]Suzi Adams - 2005 - Thesis Eleven 82 (1):125-128.
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  3. Heraclitus on Religion.Mantas Adome - 1999 - Phronesis 44 (2):2.
    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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  4. Heraclitus on Religion.Mantas Adomenas - 1999 - 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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  5. The Divine Logos.Ammon Allred - 2009 - 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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  6. Imitating the Myth in the Gorgias.Efren Alverio - 2001 - Social Science Diliman 2 (1):27-42.
    The advent of logical positivism contributed to the sharp definitional demarcation between what we consider mythical (mythos) and what we take to be a true account (logos). This essay attempts to go back to one of the sources of such a supposed distinction. By analyzing the Gorgias, I will show that even Plato did not make such a distinction. In fact, Plato even constructed a theory of justice that made use of myth as its medium. The Platonic Myth in the (...)
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  7. Héraclite Et la Philosophie.Kostas Axelos - 1965 - Revista Portuguesa de Filosofia 21 (2):219-219.
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  8. Herodots Kroisos-Logos.W. H. B. & F. Hellmann - 1935 - Journal of Hellenic Studies 55:265.
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  9. Une nouvelle édition d'heraclite.Daniel Babut - 1987 - Revue Philosophique de la France Et de l'Etranger 177 (2):201 - 213.
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  10. Towards a Genealogy of the Metaphysics of Sight: Seeing, Hearing, and Thinking in Heraclitus and Parmenides.Jussi Backman - 2015 - In Antonio Cimino & Pavlos Kontos (eds.), Phenomenology and the Metaphysics of Sight. Brill. pp. 11-34.
    The paper outlines a tentative genealogy of the Platonic metaphysics of sight by thematizing pre-Platonic thought, particularly Heraclitus and Parmenides. By “metaphysics of sight” it understands the features of Platonic-Aristotelian metaphysics expressed with the help of visual metaphors. It is argued that the Platonic metaphysics of sight can be regarded as the result of a synthesis of the Heraclitean and Parmenidean approaches. In pre-Platonic thought, the visual paradigm is still marginal. For Heraclitus, the basic structure of being is its discursive (...)
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  11. Logos As Will And Cosmodicy.Mark Balto - 2006 - 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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  12. The Syntax of Life: Gregory Bateson and the “Platonic View”.Claudia Baracchi - 2013 - 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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  13. Robinson's "Heraclitus".Jonathan Barnes - 1988 - Apeiron 21 (1):97 - 103.
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  14. Robinson's Heraclitus.Jonathan Barnes - 1988 - Apeiron 21 (1):97.
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  15. Review: The Presocratics in Context. [REVIEW]Jonathan Barnes - 1988 - Phronesis 33 (3):327 - 344.
  16. Giorgio Colli: La sapienza greca: volume III–Eraclito. Pp. 215. Milan: Adelphi, 1980. L. 30,000.Jonathan Barnes - 1981 - The Classical Review 31 (01):126-.
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  17. Heraclitus From the Deep End D. Holwerda: Sprünge in Die Tie Fen Heraklits. Pp. X + 138. Groningen: Bouma's Boekhuis, 1978. [REVIEW]Jonathan Barnes - 1980 - The Classical Review 30 (01):45-46.
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  18. Where Was Iambic Poetry Performed? Some Evidence From the Fourth Century B.C.Krystyna Bartol - 1992 - Classical Quarterly 42 (01):65-.
    Aristotle's Politics 1336b20–2 proves that in the fourth century b.c. there was more than one type of occasion for the presentation of iambic poetry. No surviving ancient testimony describes directly the circumstances of performance of literary iambus in the archaic period. Heraclitus' text which comes from the turn of the sixth and fifth centuries b.c. suggests that Archilochus' poems, like Homer's, were presented during poetic competitions, but it does not follow that Heraclitus had in mind iambic compositions of the Parian (...)
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  19. On Heraclitus.Seth Benardete - 2000 - Review of Metaphysics 53 (3):613 - 633.
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  20. Heraklit - eine Herausforderung. In freundschafüichem Gedenken an Eugen Fink.Rudolph Berlinger - 1996 - Perspektiven der Philosophie 22:11-28.
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  21. The Art and Thought of Heraclitus. [REVIEW]Jean Bernhardt - 1982 - Journal of the History of Philosophy 20 (4):425-427.
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  22. On the Physical Aspect of Heraclitus' Psychology.Gábor Betegh - 2007 - 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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  23. Fire-Altars of the Sassanian Period at Balkh.A. D. H. Bivar - 1954 - Journal of the Warburg and Courtauld Institutes 17 (1/2):182-183.
  24. Parmênides e Heráclito: diferença e sintonia.Izabela Bocayuva - 2010 - Kriterion: Journal of Philosophy 51 (122):399-412.
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  25. The Philosophy of Language.Albert Borgmann - 1974 - The Hague: M. 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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  26. Theory of Intelligence and BIAS of the Classic IQ Method.Miro Brada - manuscript
    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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  27. The Logos of Heraclitus: The First Philosopher of the West on its Most Interesting Term.Eva T. H. Brann - 2011 - 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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  28. Diels's Herakleitos Herakleitos von Ephesos, griechisch und deutsch. Von Hermann Diels. Pp. xii, 56. Berlin, 1901. 2 M. 40. [REVIEW]John Burnet - 1901 - The Classical Review 15 (08):422-424.
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  29. The Fire Walk in Borneo.Eli E. Burriss - 1933 - Classical World: A Quarterly Journal on Antiquity 27:47.
  30. Patrick's Heraclitus.Lewis Campbell - 1889 - The Classical Review 3 (09):399-400.
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  31. Heidegger on Heraclitus.Richard Capobianco - 2016 - Epoché: A Journal for the History of Philosophy 20 (2):465-476.
    This essay draws on texts previously untranslated into English, and in particular Heidegger’s brilliant 1943 lecture course on Heraclitus, to show how Heidegger understood kosmos as an early Greek name for Being itself. The contemporary scholarship has altogether missed the significant role that this Greek Ur-word plays in his later thinking. The “gleaming,” “adorning” kosmos—which the later Heidegger understood to be “world” in the fullest and richest sense—is not in the first place any kind of transcendental-phenomenological “projection” of the human (...)
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  32. Fire in the Cosmological Speculations of Heracleitus.E. G. Caskey - 1940 - Classical World: A Quarterly Journal on Antiquity 34:292-293.
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  33. Wheelwright, P., Heraclitus. [REVIEW]Cavarnos Cavarnos - 1959 - Classical World: A Quarterly Journal on Antiquity 53:163.
  34. Shri Aurobindo's approach to Heraclitus.Constança Marcondes Cesar - 1990 - Filosofia Oggi 13 (3):543-552.
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  35. Heraclitus' Two Views on Change and the Physics of Complexity.Theodor Christidis - 1997 - Philosophical Inquiry 19 (1-2):52-70.
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  36. Heraclitus and Parmenides, Philosophers of Becoming and Being.Theodoros Christidis - 2012 - Philosophical Inquiry 36 (1-2):18-41.
  37. Heraclitus, the Cosmos, and the God, Theodoros Christidis, Introduction.Theodoros Christidis - 2010 - Philosophical Inquiry 32 (1-2):134-143.
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  38. On Cosmology and Cosmogony in Heraclitus.Theodoros Christidis - 2010 - Revue de Philosophie Ancienne 27 (2):33-62.
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  39. Cosmology and Cosmogony in Heraclitus.Theodoros Christidis - 2009 - Revue de Philosophie Ancienne 27 (2):33-61.
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  40. Ecpyrosis and Cosmos in Heraclitus.Theodoros Christidis - 2009 - Lyceum 11.
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  41. On Heraclitus' Concept of Λόγοϛ.Theodoros Christidis & Demetrius Athanassakis - 2010 - 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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  42. A Prolegomena to the Study of Heraclitus of Ephesus.Anton-Hermann Chroust - 1957 - The Thomist 20:470-487.
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  43. Heraclitus, Parmenides and the Beginning of Philosophy and Science. A Phenomenological Study.C. Joachim Classen - 1982 - Philosophy and History 15 (2):109-110.
  44. Heraclitus and Material Flux in Stoic Psychology.Matthew Colvin - 2005 - Oxford Studies in Ancient Philosophy 28:257-272.
  45. Nietzsche's Heraclitus and the Doctrine of Becoming.Christoph Cox - 1998 - International Studies in Philosophy 30 (3):49-63.
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  46. Kindling Light / Bound to Death: Reading Heraclitus Fragment 26.James Crooks - 2005 - Existentia 15 (3-4):195-221.
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  47. Knowledge and Unity in Heraclitus.Patricia Kenig Curd - 1991 - The Monist 74 (4):531-549.
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  48. Interpreting Heidegger: New Essays.Daniel O. Dahlstrom (ed.) - 2011 - 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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  49. The Interpretation of Heraclitus.Theodore de Laguna - 1922 - Philosophical Review 31 (6):598-601.
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  50. The Importance of Heraclitus.Theodore de Laguna - 1921 - Philosophical Review 30 (3):238-254.
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