Logos Research Papers - Academia.edu (original) (raw)

Halal logo is the most common graphic mark use for Halal Malaysia which is a symbol to indicate the product or business is certified Halal by JAKIM. This is also an indication that the product or business is Shariah compliance. The issue... more

Halal logo is the most common graphic mark use for Halal Malaysia which is a symbol to indicate the product or business is certified Halal by JAKIM. This is also an indication that the product or business is Shariah compliance. The issue of whether Halal Malaysia is logo or brand has not yet being highlighted in any previous study. However, discussion on Halal logo is more predominant where Halal logo was found to have a significant impact on consumer's decision making but such findings merely scratch the surface on the importance issues of Halal branding. Using the qualitative in-depth interview, different findings have emerged pointing to the serious issues in relation to Halal Malaysia brand equity that need to be rectified immediately. Such a problem has never been discussed before because previous findings showed that consumers possess strong awareness toward Halal logo and Halal logo itself has become the main cue that determine consumers final decision making. This has lead to an illusion of strong brand equity which concealed the hidden problem and without proper acknowledgement such problem can lead to serious complication for instance equity dilution. Indeed, Halal Malaysia from logo point of view is very important in determining consumer's awareness and recognition but the issue is only focusing on the surface. On the other hand, brand offer wider perspectives which focus more on the underlying problem or opportunity because brand has value that require constant audit and maintenance in order to ensure its survival.

Der folgende Text ist Ergebnis des Nachdenkens über Schwellen als Grenzphäno-mene, die oft entscheidend sind-und über ihren Sinn für das Menschenleben. Bezüglich meiner mehr als zwanzig Jahren langer Tätigkeit als Mutter, Lehrerin,... more

Der folgende Text ist Ergebnis des Nachdenkens über Schwellen als Grenzphäno-mene, die oft entscheidend sind-und über ihren Sinn für das Menschenleben. Bezüglich meiner mehr als zwanzig Jahren langer Tätigkeit als Mutter, Lehrerin, Lektorin und Katechetin frage ich nach einer möglichen Erziehung zur Fähig-keit, hinter einer Schwelle zu leben, eine Schwelle zu überschreiten, einer mög-lichen Erziehung zur Hoffnung, zur Freiheit und Wahrheit. Nur flüchtig wird die ,Schwellenhaftigkeit" von einigen Gesichtspunkten erwähnt-es geht um einen Versuch, die Schwelle in unserer Sprachkultur zu erörtern. Das Thema sollte aus der Perspektive (alt)griechischer, biblischer, christlicher und philosophischer Kul-tur vertieft werden. Der Zweck ist, das Denken und Reflexion des Phänomens zu fördern, das jeden betrifft, und dadurch die Dynamik der Existenz möglichst zu unterstützen. Jeder Mensch wohnte irgendwo, überschritt die Schwellen, pilgerte durch die (natürliche oder kulturelle) Landschaft, in der es (natürliche oder kulturelle) Schwellen, Scheiden, Raine gibt. Die Schwellenhaftigkeit gehört zum menschli-chen Aufhalten in der Welt. Ohne Schwellen im Sinne von Grenzen, Scheiden, Rai-ne wären wir nicht-es gäbe für uns (wie wir jetzt sind) nichts, was ist, denn was es auch gibt, ist für uns begrenzt, hat seine Schwelle. Bereits im alten Griechenland führte dieses Bewusstwerden zur zweierlei ge-gensätzlichen Mündung in der philosophischen Reflexion bei der Suche nach An-fang.

Sverigedemokraterna bildades1988 av tidigare aktiva inom nazistiska och fascistiska rörelser. Idag är partiet Sveriges tredje största. Partiets bakgrund, växande stöd och senaste framgångar i valet 2014 parallellt med uppmärksammande... more

Sverigedemokraterna bildades1988 av tidigare aktiva inom nazistiska och fascistiska rörelser. Idag är partiet Sveriges tredje största. Partiets bakgrund, växande stöd och senaste framgångar i valet 2014 parallellt med uppmärksammande skandaler väckte nyfikenhet: Hur kommunicerar ett parti med så tydlig historia och en del ofördelaktiga avslöjanden för att bli accepterat? Avgränsning av kommunikationen gjordes till de tre valfilmerna som gjorts inför riksdagsvalen 2010 och 2014. Analysen redogör för hur olika element, retoriska och semiotiska, samverkar för att konstruera ett budskap, både implicit och explicit, för att övertyga. Vidare diskuteras likheter och skillnader i materialet från 2010 och 2014 och vem målgruppen kan tänkas vara, för att se åt vilket håll utvecklingen gått.

Christian communication’s dominant theme of loss and restoration is often persuasion-dependent. This is fostered by the positive character and credibility of the speaker as perceived by the audience. It is in this light that this paper... more

Christian communication’s dominant theme of loss and restoration is often persuasion-dependent. This is fostered by the positive character and credibility of the speaker as perceived by the audience. It is in this light that this paper examined how a Christian communicator, generally called inspirational speaker, could attain an acceptable ethos while engaging his audience in spite of the fact that he entered the communication context with a “damaged” reputation. This paper studied the sermons of Dr. Samuel Koranteng Pipim, an African-born former Christian clergy and inspirational speaker based in the United States of America, who had once experienced a moral fall. Framing theory provided the theoretical foundation to this paper. The first series of sermons delivered by Dr. Pipim after his moral fall experience were purposively selected and examined, using the rhetorical analysis method. It was found that metaphor, repetition, scesis onomaton, and hypophora were the rhetorical devices prominently used in the selected sermons. It was also discovered that Pipim relied on his personal experience of loss and restoration as the content of his sermons to frame a positive ethos in the minds of his audience. This paper, therefore, came to the conclusion that a Christian communicator mindful of his damaged reputation, can frame his message from a personal experience to attain an effective ethos that could elicit persuasion.

Revival of roller derby in the early 2000s garnered significant interest in the sport, and an extensive network of leagues began to form. By 2018, approximately 1,500 leagues were operating in North America, each with a unique logo. In... more

Revival of roller derby in the early 2000s garnered significant interest in the sport, and an extensive network of leagues began to form. By 2018, approximately 1,500 leagues were operating in North America, each with a unique logo. In this study, we focus on the league logos as a potent form of embodied fashion representation. Using content analysis, we examined all of the logos for U.S. Women's Flat Track Derby Association-member leagues and have interpreted our findings through a critical cultural analysis. Revival of roller derby in the aughts has repositioned the sport as inclusive of diverse bodies; however, the logos tell a different story. League logos perpetuate hyperfeminized, thin-centric, white bodies-that is, the norms that derby athletes are performatively challenging through participation in the sport.

1. Justification of the universe (rationality and the value of the universe). 2. Nihilistic variant of "redemption" (Mainländer, Nietzsche, Heidegger, Camus, Sartre). 3. Gnostic-idealistic variant of "redemption" (Hegel, Martinetti). 4.... more

1. Justification of the universe (rationality and the value of the universe). 2. Nihilistic variant of "redemption" (Mainländer, Nietzsche, Heidegger, Camus, Sartre). 3. Gnostic-idealistic variant of "redemption" (Hegel, Martinetti). 4. Gnostic-syncretic variant of "redemption" in the New Age. 5. Philosophical aspirations and theology of cosmic redemption.

Roma İmparatorluğu hakimiyeti sırasında İskenderiye’de yaşayan Philo (yak. M.Ö. 25-M.S. 50), Büyük Herodes, İsa ve Paulus gibi tarihi kişilerle çağdaştır. Kendisinin zengin bir aileye mensup olduğu ve iyi bir eğitim aldığı bilinmekle... more

Roma İmparatorluğu hakimiyeti sırasında İskenderiye’de yaşayan Philo (yak. M.Ö. 25-M.S. 50), Büyük Herodes, İsa ve Paulus gibi tarihi kişilerle çağdaştır. Kendisinin zengin bir aileye mensup olduğu ve iyi bir eğitim aldığı bilinmekle birlikte, mitzvot hükümlerini yerine getiren dindar bir Yahudi olduğu kabul görmektedir. Sadece Helence bilmesi dolayısıyla kutsal metin yorumlarında Septuaginta’yı kullanan Philo, Eski Ahit ile Helen felsefesini uzlaştırmaya ve onların aynı öze sahip olduklarını göstermeye çalışmıştır. Zira kendisine göre Musa ilk filozoftur ve başta Platon olmak üzere Helen filozofları, felsefeyi ve hikmeti Musa’dan öğrenmişlerdir. Ana önermesi bu hipotez üzerine oturan Philo, Helenistik Yahudilik adıyla anılan oluşumun da en önemli temsilcisi haline gelmiştir. Ayrıca eklektik bir yazar niteliği taşıyarak, felsefe, din ve siyaset içerikli çok sayıdaki kitabı aracılığıyla sadece kendi çağdaşları ya da Hıristiyanlar arasında değil modern araştırmacılar arasında da ilgi odağı olmayı başarmıştır. Bu bağlamda Dursun Ali Aykıt’ın 2011 yılında yayımlanan Hıristiyanlığın Öncüsü Olarak İskenderiyeli Philo adlı eseri söz konusu ilginin Türkçe’deki bir yansıması olarak ortaya çıkmaktadır.

Orang-orang beriman kristiani, sejak menerima baptisan, sudah mengarahkan hidupnya menuju kepada kekudusan. Mereka dipanggil untuk bertumbuh dalam kekudusan, yaitu mengalami persatuan dengan Allah sumber kekudusan. Banyak jalan kekudusan,... more

Orang-orang beriman kristiani, sejak menerima baptisan, sudah mengarahkan hidupnya menuju kepada kekudusan. Mereka dipanggil untuk bertumbuh dalam kekudusan, yaitu mengalami persatuan dengan Allah sumber kekudusan. Banyak jalan kekudusan, salah satunya bisa dicapai dengan cara melakukan perkara-perkara kecil. Jalan ini menuntut semua orang beriman untuk melakukan rutinitas harian dengan setia seturut nasihat Injil. Ketika seseorang melakukan perkara dan pekerjaan kecil dan sederhana dengan setia, pada saat itulah Kristus hadir, melimpahkan rahmat-Nya, dan memberikan cinta-Nya yang besar. Ketika orang-orang beriman melakukan perkara-perkara kecil dan sederhana dengan setia, ciinta, dan sukacita yang besar, mereka berada dalam jalan menuju kekudusan. Santa Theresia Lisieux melalui “jalan kecilnya” terutama dalam kesetiaannya melakukan perkara-perkara kecil memberikan suatu teladan bagi setiap orang beriman dapat sampai kepada kekudusan itu.

Logos and Agapé: Prerequisites of education. – Zuzana Svobodová in her paper draws attention to the interdependence of these two dynamic bases of the educational process, without which there cannot be development of the quality of life –... more

Logos and Agapé: Prerequisites of education. – Zuzana Svobodová in her paper draws attention to the interdependence of these two dynamic bases of the educational process, without which there cannot be development of the quality of life – this is true both for individuals and the society as a whole. Logos and Agapé belong together, as is revealed by Christian philosophy and theology in an abundant manner. Even Aristotle's concept of the community is based on harmony as a key task of raising and educating its citizens. Apart from dealing with education as something which is not self-evident, something that stems from logos and agapé (none of which is self-evident either), the paper discusses three conditions of educational action.

Kej 1-3 secara tidak langsung berbicara tentang lembaga perkawinan yang mengatur seksualitas. Lembaga perkawinan itu dipandang sebagai kontrak sipil oleh bangsa Israel (Tob 7:13-14) dengan peran mas kawin (Kej 34:12), tahap-tahap... more

Kej 1-3 secara tidak langsung berbicara tentang lembaga perkawinan yang mengatur seksualitas. Lembaga perkawinan itu dipandang sebagai kontrak sipil oleh bangsa Israel (Tob 7:13-14) dengan peran mas kawin (Kej 34:12), tahap-tahap perkawinan (Ul 22:23-27; Kej 24:66-67) dan sifatnya endogen poligam poligini (Ul 7:3-6; 22:28-29). Para nabi menganalogikan lembaga perkawinan itu sebagai hubungan antara Allah dengan umat-Nya, bangsa Israel (Am 3:2; Hos 1; 2; Yer 2:1-3; 3:6- 13; Yeh 16; 23; Yes 54:4-8; 62:4-5). Para bijak Israel meneruskan analogi hubungan Allah-Israel dengan suami-isteri lewat Buku Kidung Agung yang mengangkat kesetaraan derajat laki-laki-perempuan danmemandang positif seksualitas sebagai bagian dari cinta sejati yang tidak dapat dibeli dan yang dibawa mati (Kid 1:13-17; 2:2,7,16; 7:10-11; 8:6-7). Cinta sejati laki-laki dan perempuan itu dijadikan analogi hubungan cinta Allah dengan umat pilihan-Nya (tafsir Yahudi) atau hubungan cinta Kristus dengan Gereja-Nya (tafsir Kri...

John's Logos-hymn reflect a response to the Johannine narrative, functioning with other Christological hymns to pose a Jewish challenge to Empire and its divine-Caesar cult. It is added to the final edition of John as an experientially... more

John's Logos-hymn reflect a response to the Johannine narrative, functioning with other Christological hymns to pose a Jewish challenge to Empire and its divine-Caesar cult. It is added to the final edition of John as an experientially engaging introduction. Published in Creation Stories in Dialogue: The Bible, Science, and Folk Traditions (Radboud Prestige Lecture Series by Alan Culpepper), eds. R. Alan Culpepper and Jan van der Watt, BINS 139 (Leiden: E.J. Brill 2016)--uncorrected proofs.

Eine Hommage an die Entwicklung des naturwissenschaftlichen Denkens vom Paradies bis in die Neuzeit mit überraschenden mythischen und historischen Erkenntnissen. KAPITEL XLII. bis L. Eine Hommage an die Entwicklung des... more

Eine Hommage an die Entwicklung des naturwissenschaftlichen Denkens vom Paradies bis in die Neuzeit mit überraschenden mythischen und historischen Erkenntnissen. KAPITEL XLII. bis L. Eine Hommage an die Entwicklung des naturwissenschaftlichen Denkens vom Paradies bis in die Neuzeit mit überraschenden mythischen und historischen Erkenntnissen.

This paper considers the industrial and aesthetic function of the studio logos of major entertainment companies such as Paramount and Warner Bros, and examines their brand function in responding to change in Hollywood history.

Urmăresc în materialul de față, câteva chestiuni-limită din câmpul cercetării științifice, care în ultimele decenii au generat dezbateri aprinse, menționând poziții care sugerează că ele ar ascunde discontinuități de fond, ce fragmentează... more

Urmăresc în materialul de față, câteva chestiuni-limită din câmpul cercetării științifice, care în ultimele decenii au generat dezbateri aprinse, menționând poziții care sugerează că ele ar ascunde discontinuități de fond, ce fragmentează tabloul științific al lumii, descrierea micro- și macro-cosmosului, abordarea lumi vii și a omul. În legătură cu acestea, propun câteva înțelesuri provenite din reflecția teologiei ortodoxe, care aduc în discuție legătura dintre cunoașterea științifică și viața omului.

Maximus follows Dionysius the Areopagite in holding that God ‘precontains’ the knowledge of all things as their cause. He develops this idea by interpreting divine foreknowledge as a consequence of God’s knowledge of the divine logoi, the... more

Maximus follows Dionysius the Areopagite in holding that God ‘precontains’ the knowledge of all things as their cause. He develops this idea by interpreting divine foreknowledge as a consequence of God’s knowledge of the divine logoi, the acts of will by which God predefines and creates all things. Since among the items God foreknows are creatures’ free acts, it would seem to follow that such acts are determined by the logoi. Elsewhere, however, Maximus emphasizes that the full realization of a rational creature’s logos depends upon that creature’s free choice. There thus seems to be a conflict between Maximus’s Neoplatonic account of divine knowledge and his commitment to human free will. I argue that to reconcile this conflict we must distinguish two stages in the existence of the logoi: an initial stage in which they embody simply the divine intent, and a later stage in which (as Maximus puts it in Ambiguum 10) they ‘re-enter’ into eternity to the extent that they have been embodied in the lives of the faithful. The logoi at the latter stage are the joint product of the divine will and creatures’ free choice. However, the distinction between the two stages is conceptual rather than temporal; from a point of view within time, the logoi are always already at the latter stage. This explains how in knowing them from all eternity God can foreknow, without determining, creatures’ free choices.

Heraclitus’ work raised many questions among his contemporaries and subsequent generations of researchers. If one understands it as a cosmology in the Milesian tradition, then the manifold sayings about people, the state and god, which... more

Heraclitus’ work raised many questions among his contemporaries and subsequent generations of researchers. If one understands it as a cosmology in the Milesian tradition, then the manifold sayings about people, the state and god, which seem to have no place in a pure natural doctrine, are astonishing. If one understands it the other way round, as an enlightenment of the human world, then the observations of the cosmic dynamics appear as foreign bodies. If one looks alternatively within the work for an approach for the connection of the mentioned aspects, then Heraclitus’ emphasis on self-enquiry catches the eye. In this study I would like to approach Heraclitus’ thinking about this track by three larger steps. In the first step I will reconstruct the problem situation (1) which humans can overcome, according to Heraclitus, by self-enquiry. In the second step I follow Heraclitus’ self-enquiry concerning the cosmos (2), in order to examine, in the third and last step, its understanding of humans (3) by the dimensions psyché, logos and ethos. Psyché seems to be understood as a collective term for human potentials in need of development, which transcend and shape his immediate world relationship. Logos is shown on human and cosmos as a mental activity and spiritual movement that, by analysing connections, creates unity in diversity and thereby clarifies and, if necessary, also changes the meaning and relationship of things to each other. The right ethos is finally realized by a human being who chooses a life in constant, self-increasing movement. This human corresponds to the principle of the cosmos established by Heraclitus and therefore lives κατὰ φύσιν.

Setelah zaman para rasuli, Gereja mula-mula terus bergumul dalam upaya untuk memahami dan memformulasikan konsep Allah Tritunggal di tengah konteks polemik dengan pemahaman heretic yang berkembang pada masa itu. Pemahaman konsep Allah... more

Setelah zaman para rasuli, Gereja mula-mula terus bergumul dalam upaya untuk memahami dan memformulasikan konsep Allah Tritunggal di tengah konteks polemik dengan pemahaman heretic yang berkembang pada masa itu. Pemahaman konsep Allah Tritunggal secara lengkap seperti yang kita miliki sekarang belum di jumpai dalam tulisan Bapa-bapa Rasuli, antara lain Clement dari Roma, Ignatius, Polycarp. Konsep Allah Tritunggal baru mulai terlihat dalam tulisan Bapa-bapa Gereja pada abad ke-2 dan ke-3 seperti Justin Martyr, Irenaeus dan Tertullian. Dalam sejarah perkembangan doktrin Allah Tritunggal dari abad ke-2 sampai abad ke-5, pada awalnya perdebatan teologis berlangsung antara Gereja dengan ajaran heretic modalisme, yang berpandangan bahwa Allah Bapa, Allah Anak dan Allah Roh Kudus adalah satu pribadi Allah dengan tiga peran. Ajaran ini dilawan oleh Tertullian. Pada tahap berikutnya Gereja berhadapan dengan ajaran heretic Arianisme yang menyangkal bahwa Yesus Kristus adalah Allah sejati, sehingga terselenggara Konsili di Nicaea (325), yang kemudian merumuskan Pengakuan Iman Nicaea. Salah seorang Bapa Gereja yang berperan penting dalam konsili Nicaea adalah Athanasius. Di dalam Pengakuan Nicaea ditegaskan bahwa Yesus Kristus adalah Anak Allah, Allah sejati dari Allah sejati, yang mempunyai substansi yang sama dengan Allah Bapa. Setelah Konsili Nicaea, ternyata Arianisme tetap berkembang dan di dalam periode ini Bapa-bapa Kapadokia meneruskan perjuangan Athanasius. Pertikaian teologis dengan Arianisme berakhir di dalam Konsili Konstantinopel (381). Pada masa yang sama, perdebatan teologis lainnya yang dihadapi oleh Gereja adalah dengan ajaran heretic Macedonianisme, yang tidak percaya bahwa Roh Kudus juga adalah Allah sejati. Perdebatan ini juga diselesaikan dalam Konsili Konstantinopel. Perdebatan teologis berikutnya berlangsung ketika Gereja harus menghadapi ajaran heretic Apollinarisme, yang menyangkal bahwa Yesus Kristus mempunyai jiwa manusia (human soul). Apollinarisme juga juga ditolak dalam Konsili Konstantinopel Sesudah itu, Gereja bergumul untuk memahami natur dan pribadi Kristus. Pergumulan ini dipicu oleh ajaran heretic Nestorianisme yang berpandangan bahwa Yesus Kristus mempunyai dua pribadi dan dua natur yang terpisah serta natur gabungan Allah dan manusia di dalam diriNya. Ajaran heretic ini ditolak di dalam konsili Efesus (431). Dan terakhir, Gereja menghadapi ajaran heretic monofisit yang berpandangan bahwa Yesus Kristus hanya mempunyai satu natur. Ajaran ini kemudian ditentang di dalam Konsili Chalcedon (451), dimana para Bapa Gereja mencapai pemahaman serta perumusan final mengenai dua natur (Allah dan manusia) di dalam satu Pribadi Yesus Kristus, yang diyakini oleh Gereja Universal hingga hari ini. Pada pertengahan masa antara Konsili Nicaea dan Konsili Konstantinopel, hiduplah seorang Bapa Gereja Agustinus (354-430), yang memformulasikan doktrin Allah Tritunggal secara lebih rinci dan komprehensif di dalam bukunya, On the Trinity. Dengan demikian Gereja Universal kini memiliki warisan mengenai doktrin Allah Tritunggal dari Agustinus dan mengenai dua natur Kristus dari Konsili Chalcedon.

Purpose: The number of comparative studies of Old Norse and Japanese mythologies is extremely lacking. However, evidence suggests that Japanese mythology shares origins with the Indo-European mythologies, which Old Norse mythology is part... more

Purpose:
The number of comparative studies of Old Norse and Japanese mythologies is extremely lacking. However, evidence suggests that Japanese mythology shares origins with the Indo-European mythologies, which Old Norse mythology is part of. In order to facilitate the discovery of similarities, this thesis compares a part of the Old Norse and Japanese cosmogonic narratives found in the Poetic Edda, Prose Edda, Kojiki and the Nihonshoki.
目的：
日本神話は印欧語族神話と同様な端を発しているという指摘があるにもかかわらず、北欧神話との比較研究は殆どされていない。故に、本論文は両神話の古典に記されている天地開闢の一部を比較しその類似点を見出すことを目的とする。具体的に、原始混沌・造化三神・創造手段・創世・人類発生という構造成分を比較する。
Theory:
Considering that cosmogonic narratives have been demonstrated to be universal myths that contain numerous similar elements and motifs, and that the Japanese socio-theistic hierarchical structure has been shown to have similarities to the general structure of the Indo-European socio-theistic hierarchy, it would be logical to suppose that their cosmogonic narratives also share similarities.
理論：
天地開闢とは世界のあらゆる神話に見られる普遍的な物語だということ、そして、日本の社会・神学的階層構成の主要部分が印欧語族のそれにほぼ当てはまることを考慮すれば、日本の創世神話は北欧の創世神話に類似していると想定できる。
Method:
The framework is inspired by Tsuji (1998) and Matsumoto (2007). The methodology consists of comparing the cosmogonic narratives’ structure and symbolic elements with the aid of interpretation based on previous research.
方法：
本論文のフレームワークはTsuji (1998)と松本敬子(2007)に着想を得たものであり、先行研究の解釈に基づいて、双方の神話の天地開闢の構造や象徴的な基本要素を比較するという方法で研究を行った。
Results:
Old Norse and Japanese cosmogony shares some striking similarities: the triune cosmo-creators, the verbal power they wield, and the constitution of chaos. However, its dynamism was different, as life emerged by the separation of the elements in the Old Norse myth, while the Japanese myth narrates the opposite. Furthermore, the animistic world views, and the anthropogonies are similar.
結果：
北欧と日本の創生神話には、創生三神・創生における御言の力・混沌の構成要素という顕著な類似点がある。ただし、混沌体系の変化の様相は異なり、北欧神話では、基本要素の混合によって原始存在が現れ、その分離によって世界が創られるのに対し、『記紀』では基本要素の自動的な分離によって世界と存在が現れる。また、双方のアニミズム的な世界観と人類発生譚にも類似が認められる。
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Nella Politica, Aristotele ci fornisce una delle più note definizioni attribuite all'essere umano. In questo suo testo, infatti, egli definisce l'anthropos (ἄνθρωπος) come 'zoòn lògon èchon' (ζῷον λόγον ἔχον), espressione che solitamente... more

Nella Politica, Aristotele ci fornisce una delle più note definizioni attribuite all'essere umano. In questo suo testo, infatti, egli definisce l'anthropos (ἄνθρωπος) come 'zoòn lògon èchon' (ζῷον λόγον ἔχον), espressione che solitamente viene tradotta identificando l'uomo con l'animale razionale, ovvero l'essere vivente dotato di ragione, connotato dal linguaggio, capace di discussione e dialogo riguardanti tanto il mondo quanto se stesso. La mia proposta è quella di pensare la definizione aristotelica in un senso più ampio, considerando l'etimologia del temine 'logos' (λόγος), la quale rimanda ad un significato relazionale provenendo, infatti, dal verbo greco leghein. Il mio intento è quello di sottolineare la fondamentale apertura dell'essere umano, secondo la quale è possibile sviluppare il proprio logos, comprendendo quest'ultimo sia come parte essenziale della natura umana che, conseguentemente, come parte essenziale della sua attività etica. Muovendo da tali premesse, sarà mia premura proporre una definizione dell'uomo non come animale razionale ma piuttosto come animale relazionale, capace di esperire le relazioni dinamiche nelle quali è coinvolto e di comunicarle attraverso il linguaggio-vivendo con gli altri, osservando situazioni, collegando parole, intendendo significati e creandone di nuovi.

This is full text of the first part of my monograph "The logos of Heraclitus", published by Academic publishers "Nauka" in Saint-Petersburg in 2014, in English translation which contains all five chapters of the Introduction on... more

This is full text of the first part of my monograph "The logos of Heraclitus", published by Academic publishers "Nauka" in Saint-Petersburg in 2014, in English translation which contains all five chapters of the Introduction on Heraclitus' life, work and philosophy, as well a reconstruction of his lost work, the Greek text of the fragments with apparatus criticus and English translation. The second part contains commentary on fragments and is available in the original Russian edition on this personal page. This edition contains 160 fragments in the main corpus and 15 "Probabilia", i.e. probable fragments that are quoted without explicit mention of Heraclitus' name, but supported verbal coincidences and by parallels. Most of "Probabilia", including anonymous quotations in Plato, are based on new attributions. More than 20 fragments of the main corpus are not included in Diels-Kranz and other editions. Some of these fragments are new, some have been known before, but their status of authenticity has been reassessed and upgraded, e.g. from a doxographicum to a paraphrase of a verbatim quotation that contains a unique authentic tenet. In some other cases fragments considered authentic in DK, have been downgraded to interpretive paraphrase (B7, partly B91 DK) or to spuria (e.g. B105, B115 DK). In this edition we understand «fragment» not in Diels' formal sense as a verbatim quotation distinguished from «doxography» (an ill-defined category that we have criticised on our article "The origin and transmiision of the doxographical tradition... 2016), but as any ancient text that contains a unique piece of information on the philosophical content of a lost Preplatonic work, that cannot be reduced to other texts, an elementary «atom» of information. The status of authenticity may be variable starting from a flawless verbatim quotation in Ionian dialect and descending down to a mixed verbatim quotation with paraphrase, to a good paraphrase close to original text, to a free paraphrase, to an interpretive paraphrase, to a polemical paraphrase that seriously distorts the original, to a mere reminiscence of term or a topos. We usually restrict the admission to the main corpus of fragments by first three categories. Some fragments in our edition are reconstructed on the ground of ancient summary that after quoting a verbatim fragment points to the existence of «other, similar» sayings of Heraclitus (such are 6 hypothetical fragments in 44A and 45A in our edition). Some «fragments» in our edition are «thought-fragments» rather than «text-fragments», i.e. a doctrinal (rather than lexical) convergence of several independent sources that does not allow to establish the exact wording of the lost original, but makes more ol less certain the existence of a certain analogy, idea or other tenet, since the name of Heraclitus appears in one or more contexts. Such cases are found especially in the reconstruction of the section on krafts (τέχναι) imitating nature, fr.106-124 Leb.