Heidegger’s Metahistory of Philosophy: Amor Fati, Being and by Bernd Magnus (auth.)

By Bernd Magnus (auth.)

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Extra info for Heidegger’s Metahistory of Philosophy: Amor Fati, Being and Truth, 1st Edition

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For example, Aristocles ascribes to Zeno of Citium the following view: Zeno said the fundamental substance of all existing things is fire, in this following Heraclitus, and the principles of fire, he said, were matter and God, here following Plato. But he asserted that they both were bodies, an active and a passive, whereas Plato said that the primary active cause was incorporeal. Next, the whole cosmos at certain fated periods is dissolved by fire, and then again formed into a world. Now the primary fire is like a kind of seed, containing the "reasons" of all things and the causes of everything, past, present, and future.

29 Fire, uncreated and etemal, is the infinite and ultimate "stuff" of which the cosmos consists. Fire seems to be both active and passive; consuming, flickering, and transforming, on the one hand, while retaining an apparent identity and permanence of its own. The one substance, fire, is not a supersensuous principle lying behind the world of appearance, but is, rather, immanent: "All things are exchanged for fire, and fire for all things; as wares are exchanged 27 Diagenes Laertius, Bk. 4, 9, 8-12 in Milton C.

49 Nietzsche's own attitude toward Heraclitus, outside of the context of the etemal recurrence doctrine, was made explicit in The Twilight of the Idols: Witb tbe bigbest respect I accept tbe name of Heraclitus. When tbe rest of tbe pbilosopbic folk rejected tbe testimony of the senses because tbey sbowed rnultiplicity and cbange, be rejected tbeir testimony because tbey sbowed tbings as if tbey bad perrnanence and unity. Heraclitus too did the senses an injustice. Tbey lie neitber in tbe way tbe Eleatics believed, nor as he believed - they do not lie at all.

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