This paper argues that Heraclitus was deeply and centrally interested in ethical questions, understood broadly as questions about how human beings should live. In particular, I argue, Heraclitus held that wisdom is essential for living well, and that most people lack the kind of fundamental insight into the nature of reality in which wisdom consists. Topics covered include Heraclitus’ views on: the good and bad condition of the soul, the nature and sources of wisdom, the reasons why most people remain (...) oblivious to the world in which they live, and the connections between acquiring genuine insight into reality and becoming like god. (shrink)

_The first book-length philosophical study on the Presocratic influences in Plotinus’ Enneads._.

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 (...) a portion of that stuff. Turning to the physical characterization of the soul, the paper argues that B36 is entirely consistent with the ancient testimonies that say that psuchê for Heraclitus is exhalation. But exhalations cover all states of matter from the lowest moist part of atmospheric air to the fire of celestial bodies. If so, psuchê for Heraclitus is both air and fire. The fact that psuchê can manifest the whole range of physical properties along the dry-wet axis guarantees that souls can show different intellectual and ethical properties as well. Moreover, Sextus Empiricus, supported by some other sources, provides us with an answer how portions of soul stuff are individuated into individual souls. The paper closes with a brief discussion of the question whether, and if so with what qualifications, we can apply the term 'physicalism' to Presocratic theories of the soul. (shrink)

Je soutiens qu’Héraclite développe une théorie implicite de l’action : l’accomplissement réussi d’une action intentionnelle dépend de la compréhension du logos, qui constitue une explication causale de toutes les choses dans le cosmos. Mon analyse d’Héraclite repose principalement sur le concept de gnome, qui, comme j’entends le montrer, est une manifestation de la convergence entre la compréhension du logos et l’action intentionnelle. Gnome, qui permet au feu divin de guider « tout à travers tout » en B41, se compose de (...) trois éléments : la capacité à élaborer un plan, le plan lui-même, et son exécution. J’illustre comment l’échec à accomplir une action réussie résulte d’un déficit de gnome en mettant l’accent sur deux aspects particuliers : l’exécution et le plan. J’examine la relation entre la compréhension et le contrôle, ainsi que la manière dont le (manque de) contrôle physique affecte l’exécution d’un plan pour l’homme ivre en B117. J’étudie en outre comment la connaissance peut influencer la pertinence du plan lui-même en examinant les fragments d’Héraclite sur la religion. (shrink)

The first book-length philosophical study on the Presocratic influences in Plotinus’ Enneads.