By Hans-Georg Gadamer
During this paintings Gadamer reminds us that philosophy for the Greeks was once not only a question of metaphysics and epistemology yet encompassed cosmology, physics, arithmetic, medication and the complete succeed in of theoretical interest and highbrow mastery. while Gadamer's ebook "The starting of Philosophy" handled the inception of philosophical inquiry, this publication brings jointly the majority of his formerly released yet by no means translated essays at the Presocratics. starting with a hermeneutical and philological research of the Heraclitus fragments (1974 and 1990), he then strikes directly to a dialogue of the Greek Atomists (1935) and the Presocratic cosmologists (1964). within the final essays (1978 and 1994/95), Gadamer elaborates at the profound debt that sleek medical considering owes to the Greek philosophical culture.
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This seems to me to follow indirectly from the way in which the Eleatic theme is deferred in the Theaetetus. In a way that awakens a certain tension, this part of the text prefigures more than just Eleatic thinking and, in particular, the Sophist. I think the reason why Socrates leaves the doctrine of Parmenides aside speaks even more clearly here: "because, otherwise, that for the sake of which we are engaged in our discussion, the essence of knowledge, would remain unexamined"6—as if knowledge would be at all understandable without Eleatic thinking.
This declaration is not yet the doctrine. On the contrary, as the declaration of something that, in truth, attains its fulfillment in an entirely different sense, the conventionality of these statements appears to me to be highly paradoxical. I will attempt to demonstrate this. 52 The Beginning of Knowledge have. Heraclitus is as radical as Parmenides is when the goddess Parmenides introduces speaks of the opinions of mortals (Fragments 1, 30, and 6). The fact that this is not a reference to Parmenides' colleagues should finally be accepted.
I do not want to treat the obscure Fragment 264 here in its entirety; rather, I would only like to point out that the stylistic reconstruction of this sentence seems to me still very much lacking. 6 But it is yet another side of this connection that makes fire's 'cosmological' distinction comprehensible. Heraclitus certainly saw fire and heat as one and the same in principle (as did Plato). It is fire that is in us and everything that has heat. The open outbreak of fire is something quite different only with regard to appearances—and only in the eyes of laymen.