Mnogodimenzionalnost određenja pyra i dike
Journal
Kom, Časopis za religiske nauke
Date Issued
2017
Author(s)
Kaluđerović, Željko
DOI
10.5937/kom1703097K
Abstract
losophy, which is largely viewed through the prism of his quadruple causal
scheme. The Stagirite, after studying the fragments of the philosopher of
Ephesus, concluded that the fire (pyr) is a persistent substrate of everything
and that it should be treated as arche and physis in the typical Ionian sense.
Heraclitus, following Aristotle, determined a single principle, fire, which is
“of the nature of matter” and which, in his typology of causes, was categorized as a material cause. The authors then investigate the substance of
justice in Heraclitus’ teachings, starting the examination by referring to its
correlation, i.e. to the uniqueness of opposing terms, justice and injustice.
According to Plato’s assertions from the dialogue Cratylus, dike, expressed
in the Heraclitus’ language, is what “permeates” everything that is, and this
statement is supported by the similarity of Greek terms δίκαιον and διαϊόν.
Referring to the measure in the 30th fragment (DK22B30), then, except that
it says that for the philosopher of Ephesus it is something that allows for
certain permanence, stability in the eternal flux, it also shows that for the
maintenance of order in cosmos the second postulate of justice, equivalence
is necessary. Heraclitus even defines his central metaphysical term fire as
a judge or as justice. Finally, the idea of justice in terms of regulating the
social dimension of living, alongside the divine justice as a general logos,
expressed as a written law of the polis, is considered in the 44th fragment
(DK22B44), representing the opposition to the previous old law of tribal
aristocracy.
scheme. The Stagirite, after studying the fragments of the philosopher of
Ephesus, concluded that the fire (pyr) is a persistent substrate of everything
and that it should be treated as arche and physis in the typical Ionian sense.
Heraclitus, following Aristotle, determined a single principle, fire, which is
“of the nature of matter” and which, in his typology of causes, was categorized as a material cause. The authors then investigate the substance of
justice in Heraclitus’ teachings, starting the examination by referring to its
correlation, i.e. to the uniqueness of opposing terms, justice and injustice.
According to Plato’s assertions from the dialogue Cratylus, dike, expressed
in the Heraclitus’ language, is what “permeates” everything that is, and this
statement is supported by the similarity of Greek terms δίκαιον and διαϊόν.
Referring to the measure in the 30th fragment (DK22B30), then, except that
it says that for the philosopher of Ephesus it is something that allows for
certain permanence, stability in the eternal flux, it also shows that for the
maintenance of order in cosmos the second postulate of justice, equivalence
is necessary. Heraclitus even defines his central metaphysical term fire as
a judge or as justice. Finally, the idea of justice in terms of regulating the
social dimension of living, alongside the divine justice as a general logos,
expressed as a written law of the polis, is considered in the 44th fragment
(DK22B44), representing the opposition to the previous old law of tribal
aristocracy.
Subjects