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AbstractIt is well-known that Hegel made Heraclitus a necessary step in his Logic. But Heraclitus is more than a thinker of becoming, contradiction and the logical infinite ; he is also the thinker of time, fire, soul and life. In that sense, he is therefore a speculative thinker of nature and, more precisely still, Hegel perceives in him the great moments of his Philosophy of Nature. Although abstract, the presentation of nature by Heraclitus helps above all to understand well to what extent it is negativity, contradiction and the eternal recurrence of the same, an articulation of nature which Hegel will make his own through what he calls the “spurious infinity.” This Heraclitean influence on Hegel may perhaps shed new light on the distance separating Hegel from Schelling in their respective grasp of nature. Thus, Heraclitus proved of unmatched depth for Hegel as a genuine philosophical seed, drawing him into that negativity which alone gives access to the truth, albeit in different respects for Logic or for nature.
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AbstractIt is a commonplace to say that Heraclitus is obscure, but how exactly does one account for that obscurity ? Paving the way to metaphysics thanks to what has aptly been termed an onto-proto-logy, Heraclitus's obscurity seems to come both from a determinate metaphysics that seeks to express the Supreme Being through a totalizing Logos, and from an indeterminate metaphysics seeking only to suggest that principle situated beyond being. Those two tendencies are illustrated by Hegel and Heidegger, in their respective interpretations of Heraclitus ; each one says something true, without silencing the other. Heraclitus thus appears at the crossroads between metaphysical perspectives that will become clearer later, which his obscurity enables him to anticipate both.
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After having established the merits of the onto-proto-logical constitution of metaphysics as presented in the works of B. Mabille — a conception which demonstrates that metaphysics is at once onto-theo-logical as well as me-onto-logical — the following article will seek to demonstrate that this understanding of metaphysics is already present in its entirety in the thought of Heraclitus. If metaphysicians such as, for example, Hegel and Heidegger have tended to place their thought in one of the two metaphysical pulsations (the thetic pulsation of onto-theo-logy or the arsic pulsation of me-onto-logy) while rejecting the other, Heraclitus was perhaps the first to chant both of them. By means of a broadening of the Heideggerian constitution of metaphysics, this article thus seeks to examine those fragments of the Obscure which reveal precisely this understanding of a metaphysics newly constituted as onto-proto-logy and, furthermore, to suggest the importance of consideration of Heraclitean thought for a fuller understanding of metaphysics in its entirety and history.
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Mémoire numérisé par la Direction des bibliothèques de l'Université de Montréal.
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AbstractTo say a sensible word on death, we like to examine the Heraclitus of Ephesus' thinking. Among the number of fragments, left in the works of the ancient and contemporary writers, we chose those revealing the paradoxical link the writer had found between life and death. These two opposites are inseparably connected. While trying to understand the meaning of Heraclitus' thought we observe that in his mind, joy can not be without pain, nor good without evil, nor light without darkness, nor day without night. And vice versa ! Death necessarily implies birth, conflict implies reconciliation, silence implies sound, oblivion implies memory. So Heraclitus expresses his philosophical or mystical way of thinking and living, his quest of an existential truth, that of movement and alteration, the perpetual development of all things and the unity of contraries.
Keywords: vie, mort, conflit, devenir, mouvement, life, death, conflict, becoming, movement