자료 1: http://en.wikipedia.org/wiki/Heraclitus
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Panta rhei, "everything flows"
Πάντα ῥεῖ (panta rhei) "everything flows" either was not spoken by Heraclitus or did not survive as a quotation of his. This famous aphorism used to characterize Heraclitus' thought comes from Simplicius.[29] The word rhei, adopted by rhe-o-logy, is simply the Greek word for "to stream."[30]
The philosophy of Heraclitus is summed up in his cryptic utterance:[31]
ποταμοῖσι τοῖσιν αὐτοῖσιν ἐμϐαίνουσιν, ἕτερα καὶ ἕτερα ὕδατα ἐπιρρεῖ.
Potamoisi toisin autoisin embainousin, hetera kai hetera hudata epirrei
"Ever-newer waters flow on those who step into the same rivers ."
πάντα χωρεῖ καὶ οὐδὲν μένει
Panta chōrei kai ouden menei
"Everything changes and nothing remains still"
Instead of "flow" Plato uses chōrei, to change chōros.
The assertions of flow are coupled in many fragments with the enigmatic river File:[33]
"Ποταμοῖς τοῖς αὐτοῖς ἐμβαίνομέν τε καὶ οὐκ ἐμβαίνομεν, εἶμέν τε καὶ οὐκ εἶμεν."
"We both step and do not step in the same rivers. We are and are not."
Compare with the Latin adages Omnia mutantur and Tempora mutantur and the Japanese tale Hōjōki, which contains the same image of the changing river.
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3.1 Flux
Barnes bases his Platonic reading on Plato's own statement:
Heraclitus, I believe, says that all things pass and nothing stays, and comparing existing things to the flow of a river, he says you could not step twice into the same river. (Plato Cratylus 402a = A6)
The established scholarly method is to try to verify Plato's interpretation by looking at Heraclitus' own words, if possible. There are three alleged “river fragments”:
B12. potamoisi toisin autoisin embainousin hetera kai hetera hudata epirrei.
On those stepping into rivers staying the same other and other waters flow. (Cleanthes from Arius Didymus from Eusebius)
B49a. potamois tois autois …
Into the same rivers we step and do not step, we are and are not. (Heraclitus Homericus)
B91[a]. potamôi … tôi autôi …
It is not possible to step twice into the same river according to Heraclitus, or to come into contact twice with a mortal being in the same state. (Plutarch)
Of these only the first has the linguistic density characteristic of Heraclitus' words. The second starts out with the same three words as B12, but in Attic, not in Heraclitus' Ionic dialect, and the second clause has no grammatical connection to the first. The third is patently a paraphrase by an author famous for quoting from memory rather than from books. Even it starts out in Greek with the word ‘river,’ but in the singular. There is no evidence that repetitions of phrases with variations are part of Heraclitus' style (as they are of Empedocles’). To start with the word ‘river(s)’ goes against normal Greek prose style, and on the plausible assumption that all sources are trying to imitate Heraclitus, who does not repeat himself, we would be led to choose B12 as the one and only river fragment, the only actual quotation from Heraclitus' book. This is the conclusion of Kirk (1954) and Marcovich (1967), based on an interpretation that goes back to Reinhardt (1916). That B12 is genuine is suggested by the features it shares with Heraclitean fragments: syntactic ambiguity (toisin autoisin ‘the same’ [in the dative] can be construed either with ‘rivers’ [“the same rivers”] or with ‘those stepping in’ [“the same people”], with what comes before or after), chiasmus, sound-painting (the first phrase creates the sound of rushing water with its diphthongs and sibilants), rhyme and alliteration.[1]
If B12 is accepted as genuine, it tends to disqualify the other two alleged fragments. The major theoretical connection in the fragment is that between ‘same rivers’ and ‘other waters.’ B12 is, among other things, a statement of the coincidence of opposites. But it specifies the rivers as the same. The statement is, on the surface, paradoxical, but there is no reason to take it as false or contradictory. It makes perfectly good sense: we call a body of water a river precisely because it consists of changing waters; if the waters should cease to flow it would not be a river, but a lake or a dry streambed. There is a sense, then, in which a river is a remarkable kind of existent, one that remains what it is by changing what it contains (cf. Hume Treatise 1.4.6, p. 258 Selby-Bigge). Heraclitus derives a striking insight from an everyday encounter. Further, he supplies, via the ambiguity in the first clause, another reading: on the same people stepping into rivers, other and other waters flow. With this reading it is people who remain the same in contrast to changing waters, as if the encounter with a flowing environment helped to constitute the perceiving subject as the same. (See Kahn 1979.) B49a, by contrast, contradicts the claim that one can step into the same rivers (and also asserts that claim), and B91[a], like Plato in the Cratylus, denies that one can step in twice. Yet if the rivers remain the same, one surely can step in twice–not into the same waters, to be sure, but into the same rivers. Thus the other alleged fragments are incompatible with the one certifiably genuine fragment.
In fact, Marcovich (1967) has succeeded in showing how a misreading of B12 could lead to an interpretation such as that embodied in A6 and B91[a]. It is possible to see Cratylus, a late follower of Heraclitus, supplying the wayward reading, and then adding his famous rejoinder that one cannot step into the same river even once (although the reading may go back earlier to Hippias: Mansfeld 1990: 43-55). Since Plato is alleged to have heard Cratylus’ lectures, he may well have derived his reading from Cratylus’ criticism.
If this interpretation is right, the message of the one river fragment, B12, is not that all things are changing so that we cannot encounter them twice, but something much more subtle and profound. It is that some things stay the same only by changing. One kind of long-lasting material reality exists by virtue of constant turnover in its constituent matter. Here constancy and change are not opposed but inextricably connected. A human body could be understood in precisely the same way, as living and continuing by virtue of constant metabolism–as Aristotle for instance later understood it. On this reading, Heraclitus believes in flux, but not as destructive of constancy; rather it is, paradoxically, a necessary condition of constancy, at least in some cases (and arguably in all). In general, at least in some exemplary cases, high-level structures supervene on low-level material flux. The Platonic reading still has advocates (e.g. Tarán 1999), but it is no longer the only reading of Heraclitus advocated by scholars.
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