Draft: [] 22 February yyyy Notes History of Philosophy I. The question of ontological archai.

The place of the principles and laws of being, thinking. The Logos of truth into question. Ar istotle and the pre-Socratics. It was from the crisis of the Theory of Ideas, as recorded by Plato in "Parmenid es" and the "Sophist," when the doctrinal elements Pythagoreans began to offer t he required solution pathways: those that relied on a rational mythology Orphism scientific dialectical response to the philosophical problems of Platonism. Tha t the crisis of the Theory of Ideas, the crisis of theory méthesis or participat ion, was resolved by way of mimesis mythological or imitation, as a link between ideas and realities sensitive, was a solution involving many implications mytho logical order, which took the place of the question of truth and the question of arche: command or law of the first. 1. The realities were no longer sensitive n ature, left to take the spontaneity and self-legislation that characterizes livi ng beings with physis and unlike things or devices, to go to become mere copies of the world of mathematical and geometric models. 2. This occurred through the intervention of an anthropomorphic god, the demiurge, who had the power-knowledg e to create life, and could also be said that his creatures are ghost-like shado w copies "of life. 3. Plato drew on the same reproductive patterns of mythologic al cosmologies of Homer and Hesiod, invading with the mono-arche (single control monarch) ontological level of truth, and the field of epistemology, of physis, which now ceases to be. And invades the field of truth and law of the ontologica l principles of being open by philosophy. Most serious of all is that the physis , discovered by the Presocratics as kosmo-order, leaving no more than so; to be living nature, or being "in itself", as spontaneity autolegislada to become a de ad thing , a mere copy of the product and rational world-conceptual hypostatized the "true self", that of Ideas, Paradigms, through the mediation of the old pat riarchal god gave her beauty, order and intelligibility from the outside. 4. Suc h nihilism emptied of consistency and life eternal sovereignty of the physis. Th at will be channeled through the Logos of a diachronic account was consistent wi th the mythological essence of myth: to create the time, placing the subject of power-knowledge ahead of time. What myths are about the impossibility of salvati on is rational, the enthronement of contradiction, his rebellion against the law of time. The law of being, time ceases to be law and (time) becomes governed by the parataxis: SPABS32990 / 5 + PER-069 778 external provision of a beyond untraceable and mythological, that projects along the line of before and after. So, thanks to the intelligence of the demiurge Ch orismós solved the problem: the separation between the principles, causes supers ensible (the archai) and sensitive beings. The paradoxes of ontological truth re garding the link between thinking and being is solved thanks to a magical god. T hus was born the onto-theo-logy, in which a knowledge-power anthropomorphic God takes the place of truth, open space by the Logos, as a language difference betw een thinking and being, taken up by an archaic mythological language, a fairly n ew story anthropomorphic shadow on the genesis of order, due to a god-wise to ma ke copies Pythagorean proportion mixing instructions of paradigms, models with a morphous material and unintelligible in itself, giving rise to a new world of sh adows. These are the Platonic pseudoracionales mythologems contained in later wr itings: Timaeus, Critias, Philebus and Laws, membership marked Pythagorean texts that openly displayed, many of the secret doctrines of the sect. (Legend has it that Philolaus of Tarentum, Pythagorean distinguished from the V-IV centuries B C, teacher of Archytas and Democritus, was forced by poverty to write three work s with doctrines of the school, which were acquired by Dio at the request of Pla to, that willingly gave to insert into their texts, greatly in the Timaeus (Thin king Philolaus and Archytas of Tarentum: Lambros Coloubaritsis "Histoire de la p hilosophie ancienne et medievale") The place of the truth has been dislocated en

tirely, and no physis, as spontaneity autolegislada there is no longer Logos, un derstood as immanent laws of multiple unit, and the time has come to be legislat ed by the Superman, a subject-agent basis,€conceived image of indisputable objec tive intelligence (the calculation and the metric) of man. It is the model ontotheo-logical and transcendental metaphysics, which puts legislantes archai or ea rly out, beyond the physical. While hegemony involves mathematical and scientifi c knowledge as a paradigm, and rational approach in the hands of technological p ower, capable of producing a world that copy, as a way to realize the true myth: the myth that will be true when made the paradigm. Double paradigm, the Ideas a nd the mythological god-man created by the nature (paradigm) which should begin to imitate the man immediately in the field of law of the polis. If the "Timaeus " is nothing but a myth propaedeutic of "Laws", the message is clear, is to repe at the dialogue, the "Political," that the legislature of the state as the demiu rge, write the laws of order soul amorphous, chaotic and malleable citizens, man ufacturing and producing from her childhood, her subjetualidad, desires, impulse s, and habits, are regulated according to the needs of social division, producti on and profit required to keep SPABS32990 / 5 + PER-069 778 Page 2 autarky and state power, so that later, these subjects - how to create good copi es, freely and voluntarily submit to the laws of the State, who will defend thei r own ideals and thoughts, even with life. If the Timaeus is the myth that Plato invented to serve as a preparation for politics and the paideia of the "Laws", the analogy is a sad testament that bequeathed us this last message that the dem iurge is the same as nature politician in the state, a legislator who produces, manufactures and lays down the laws of order, both in nature and in society. A g od-man and a man-god who created the law of the same order in nature and in the city. So unfolds and folds back on itself the Platonic mythological model, relyi ng on its own copy, as does any standing to be so effective by mere repetition, until the general custom to forget the origin of the story, the mythological ori gin of the dogma . That after Plato's death his successor at the Academy Speusip pus end up being his nephew, representing the trend of Pythagoreanism mathematiz ing academic confirms the decisive direction of the school towards a metaphysics of Ideas-numbers, despite criticism Aristotle, who was thereby lost the best of classic Platonism of Plato: the pluralism of ideas, differences, related to Goo d ontological, that Plato, Parmenides reformulated so explicitly pluralistic, em bodied in the philosophy of being or ontology, and philosophy of the principles or protology, the ancient tradition of Delphi: the cult of the sun god Apollo, s tressing, "Aristotle thought, the way of Panhellenism struggles against the Gree ks together. (Aristotle defended the policy of the rhetorician Isocrates Panhell enism and King Philip II of Macedonia. Alexander the Great, son of Philip and ed ucated by Aristotle, would betray the ideas of the father and teacher, to break the unity of the archipelago Panhellenic plural, to the global empire that Class ical Greece, the city was wrecked forever, just as it was historically possible, with Philip and Aristotle. The Alexander's hubris led him farther and farther, to become god. Reference: "To read Aristotle's metaphysics in the XXI century ") . Plato was a very different direction, towards the foundation of an autarkic na tion state, governed by philosophers, according to a model where the Spartan mil itary oligarchy merged with science and Pythagorean mysticism. That had to resor t to found the mythology of Timaeus, was tantamount to renouncing rationally res olve paradoxes, perhaps not as intractable, the separation between the supersens ible world of Ideas, and the sensible world. This amounted to overturn the criti cal work of the Academy and rigorous effort that discussions of the dialectic ha d come to ask and to pinpoint each problem, each term and alternative hypothesis . SPABS32990 / 5 + PER-069 778

Page 3 The path of the mythological-Pythagorean Timaeus, opened an unbridgeable gulf be tween Aristotle and Plato finally. Aristotle set out to find ways of reframing a nd resolving the ontology Platonism of Bienesdiferencias, summoning all instance s for Hellenic cultural philosophy. (For discussions of the Academy, from Speusi ppus, Xenocrates and Aristotle, see "The Philosophy of Aristotle's cousin, E. Be rti). This work led him to learn of the pre-Socratics€through whose development could articulate the critical alternative to dialectics. The pre-Socratic philos ophy of Aristotle opposes the new dogmatic mythological swept by dialectical rat ionality, invented by Socrates. Anaximander Aristotle found that: a) The eternal return was more than a cosmological isonomy theodicy, which contained the princ iple of the method of rational-philosophical investigations anti-mythological b) That the accounts of the genetic worldviews are replaced as is accessed in term s of synchronicity or simultaneous, as governing enclave on the scope of relativ e opposites; c) That something can not be here and there simultaneously, but her e and now and then, after (and so, in the For all determinations contrary determ ine for alternative: top-down, hot-cold, high-low, that is: all relative). These relationships governing kinetic diachronically in the field of generation, but not thinking about discovering the other side of the boundary, as the law makes exclusion of opposites, both here and now, saying they can not be simultaneously day and night, winter and summer, and so on. To think, in stating the law knows the link denials of opposites. Opposites belong together in a unity that can no t occur simultaneously. That unity, that simultaneity prohibited by Chronos, dis covers the thought of being. Discover, on the other side of the boundary of law, that non-relative non-counter are not regulated by the diachronic sequence gene ration time and movement, which may lie in the field of simultaneity plural. The reflection on justice and the death of Anaximander discover the difference betw een the order of eternal synchrony of thought-be and the order of the diachrony of the phenomena and that both orders are linked by the same limit. This experie nce is at the origin of the "Principle of nocontradicción" ontological law, whic h made Aristotle in Book IV of metaphysics, as principal Act anhipotético impera tive principle of all thinking ontological: it must be assumed by all thinking, because by breaking the law simply does not think, think this law is the same as the limit-being component. Anaximander Parmenides Heraclitus and Aristotle lear ned the same thing: SPABS32990 / 5 + PER-069 778 Page 4 a) The difference between what is legislated by the principle of non-contradicti on: the plural simultaneous contradictory not oppose each other, linked by the d ifference of extreme stress. Parmenides learns: a) That the absolutely indivisib le (hapla: just) is the arche or the law of self-thinking. b) This is not the sa me as described by Anaximander, for now the two sides of the critical limit is d isturbed due to the man's gaze inevitably projecting on the eternal death, filli ng the continuity of breaks. The way of truth is not to reject either sides of t he limit, even though their experiences seem to be mutually exclusive, because t hey are not symmetrical. These two approaches, and both should be respected and distinguished. Aristotle will connect these two areas, for it will double or relational potenti al and generation of movement. The experience of ontological truth without contr ast (Aletheia, following Parmenides, Aristotle), it is simple actions intensive contemplation of excellent practice, with dianoetic arete, transmitted, received without dividing, uniting all those involved in them. You can not learn virtue without friendship (Nicomachean Ethics); look real good action in another is muc h easier than in yourself, until it is able to transmit it. There are no absolut

e non-being, no non-being (or falsehood or error, etc..) In the area of the form er. Enter the non-being in the field of first principles, as did Plato in the "S ophist," incurring "parricide against Parmenides also means not having understoo d Parmenides, nihilizar the entire system and to the generation and movement in the actions rather than ecstatic, turn everything into a field on kinetic and op ponents, a dialectical field of forces. Heraclitus, Aristotle taught the same as Parmenides and Anaximander: the opening of ecstatic level of events, beyond the movement, without moving to another world. He learned of the aphorisms of Herac litus, the mode of being of full operations, self-expressive and self-increasing (more is thought the more you think, more you love the more love), which belong to the regime of intensity (not extension) ... regime that distinguishes Heracl itus€the intense life of the soul on the eve of the Logos and the innocence of t he law of being. Aristotle also learned (as Parmenides) the absolute primacy of the simple plurality. In Empedocles found the starting point for the development of a causal and non-motor ecstatic from the desire of the beloved by philia and eros. SPABS32990 / 5 + PER-069 778 Page 5 Anaxagoras gave theoretical elements for the development of the noetic or theory of nous, corresponding to the dimension of the principles still and separated ( akinetes kai chorister) first principles of the souls of all living beings. Firs t principles that were divine (eternal and necessary), which allowed completion of Aristotle's philosophy in a philosophy of principles, which constituted plura list theology or ontology of Platonic eide. They had undergone a profound transf ormation, were no longer conceptual determinations and paradigms to become ways of being alive or ontological property. They were no longer produced or generate d from the One and the dyad (the two first principles of the Platonic dogmata Ag rapha). These (The One and the dyad) were reported as abstract principles in the abstract materialism Pythagorean. Aristotle says: "(the cause of good) it does not touch it at all ... the math is for modern philosophy ... for them is delete d all research on nature" (Metaf. XIII-XIV). Conflicting interests between the d evelopment of the pre-Socratic philosophy of Aristotle and rationality mythologi cal (focused on salvation) platónicapitagórica Academy: a) The divine plural, in the kosmos. The sacred language, physis, knowledge and the arts, of poiesis. Th e sacred, the divine and God, the rational policy of the differences in Aristotl e, in opposition to the irrational exclusive deification of man or the soul of m an. According to Aristotle, the ontological isonomy (discovered by the Presocrat ics) prevented the hubris of man, defines the de-restraint of anthropomorphism o f the myths instrumentalists, myths of patriarchal domination, refractory to rat ional acceptance limit law. No soul-body is divine, just divine principles are s imple, required of all souls. According to Aristotle's basic thesis: the entitie s are in themselves their own case first, if they were in other institutions wou ld not be its cause, would be accidents. (Metaphysical). b) The affirmation of t he death of the soul, inseparable from the body (against Plato's immortal soul). The only thing is the immortal divine noetic principle, be spiritual soul, the nous, self-conscious in man without self-consciousness in other living beings. T he nous is neither individual nor universal, it is simply necessary-mode (entele cheia) of the differential action of the soul of every (every) living thing. c) There is therefore no salvation, no atonement, no supernatural judgments or awar ds or punishment, or promises of the afterlife, no guilt or redemption, and so o n., but innocence, blessing and affirmation of being. Well ontological or moral evil only in the case of man, because of their freedom. There is no ontological evil or sin, or fault in the being of the nature of language. SPABS32990 / 5 + PER-069 778 Page 6

From this core, Aristotle proceeds to the mythologizing of Platonism. Platonism is critical of Aristotle. Continue the ontology of good and Platonic forms-diffe rences. Aristotle's ontology is an ontology of differences asumpción critical pa rt of the principle of plurality, original and irreducible, which can not be rat ionally refuted. According to the ontological legitimacy of the truth, man can n ot invade the entire field of other ways of being sovereign: with physis. d) Sit a Community dimension above politics, Philia, a community of friends dedicated to research, teaching and practice of ethical virtues and dianoetic. Appear Acad emy, the Lyceum, or the University. Philosophical science is in critical discuss ion of the opinions true or false, conservation and documentation of these, meth ods and discussions to demonstrate. Philia is considered superior to the policy, the highest level of differentiation of roles, implies a greater freedom, quali tatively richer than that of civil rights. And because "the truth without otherw ise" leads to the discovery and transmission of the truth is unknown and the sel ection criteria of the trials that they can be true or false, in contrast with t he rationality of power and political justice,€they have to take into account th e double of truth and falsehood and moral good and evil. e) paideia policy is th e primary objective of the just city, while the upper paideía academic, institut ional response to the main purpose of free citizens, whose creativity and commun icative action reverses over pleasure, wisdom and happiness of the excellent cit y . THE Middle Ages Christian, Muslim or Jew, recognized in Aristotle irreducibl e two bastions of paganism: the death of the individual soul and the eternity of the kosmos. Aristotle was censured by the monotheistic religions and absorbed b y the combination of categories. The first bodies of Aristotle (inherent to all living beings as their own ecstatic-noetic principles, causes of actions manners nonkinetic the souls of the living entities) had been crossed out or converted to generic concepts. After Plato died, Aristotle left Athens. He traveled with T heophrastus and other Platonists, in Asia Minor, and dealt with the education of Alexander, son of Philip II. Aristotle wrote three books against-Pythagoreans t o have been lost. His numerous and rigorous refutations of Pythagoreanism and it s position on the conflict between the Lyceum and the Academy, Plato makes it a critical continuation of Platonism purged of myths and contradictions, contrary to Pythagoreanism, as opposite as the pre-Socratics. Aristotle relied on them an d learned from them, began as the continuation of the pre-Socratics against the Academy, now in the hands of eschatological myths of anthropomorphic technology, dramatically Pythagorean trend. The Presocratics were the first to criticize th e positions of Pythagoreanism and offered alternatives on behalf of the wisdom o f the limits, the same as SPABS32990 / 5 + PER-069 778 Page 7 Aristotle uses mythological rationality against the will to power or will to sal vation which is represented in the tradition of philosophical rationality as the will of truth and love, friendship wisdom. It is for this that does not stand c onveniently known thesis of the passage from myth to logos, as widespread as a d ogma, which identifies all the revealed religions religion or biblical god and a ll the anthropomorphic gods of power, without further assimilate the divine with and the religious with the mythological. This ethnocentric and reductionist vie w can not be applied to Greece and the birth of philosophy. You need to understa nd the religion that is at the root of Greek philosophy in order to understand A ristotle, according to the Presocratics, arguing for a rational political and un derstand that philosophy in Greece was created as a rational theology pagan Firs t Philosophy or first principles ontological. The wisdom of the limits, as the e ssence of rationality immanent ontological pre-Socratic: Delphic matrix. The uni t of gnomic sentences is that they all form one piece of advice: moderation, sel f control and "nothing in excess", respect for boundaries. This is the common wi sdom of the Seven Sages, including distinguished Zlon of Salamis and Thales. Bot

h operate the business of wisdom, they discovered the establishment of an immane nt law, both: a) The cops b) The living nature: the physis c) Language, the Logo s. When Heraclitus of Ephesus explains that the word (logos) is the common reason, the triple bond becomes obvious civic nature in future and the language of Herac litean dialectic, rational unit-linked differences. The word is intended to mean what the word makes, when differential binding action when breaks and contacts (connects, binds) the diverging point, then it is logos. This is the case of lig htning Heraclitean between heaven and earth, which lets you see at once the dark of night and the sky lighting up. This is the case of the word into action to c ommunicate and distinguish, to share the differences and divergent interests. He re again the bond-logos differentiate extreme closeness and distance of the divi ne and mortal, giving rise to a rational theology and rational anthropology, whi ch are in the physis and the polis. SPABS32990 / 5 + PER-069 778 Page 8 Differential ends linked by their difference are crossed, are cross-cutting divi ne mortals find necessary, simple and eternal, not being them, only to discover when they assume that they are mortal, when assuming the limit. The divine is op en to the mortal, as absolute limit for unlimited excess mortal, the other side of the border. (Who knows? The madness and mayhem? Innocence of chance? "The des ire of the other,€the word can be fatal to the divine in the presence of kairos (the favorable time) the aion (eternal moment) the most beautiful ceiling?) What are the various wisdoms each other (the public policy and the theoretical praxi s of Pissis) resides in the discovery and establishment of peace in the cosmos-o rder, due to the wisdom of knowing the limits. Solon and Yales are part of the l ist of the Seven Wise Men because they discovered and established the boundaries , the immanent laws. In the case of Solon, who carried out land reform in a peac eful way of Athens, when the soil was in the hands of a few Eupatridae, and expl oitation was widespread even individuals to sell to pay for land leases. Solon w isely stuck to the limit in two ways: in favor of landlords, who would not have consented to surrender their land, and enact laws to Athens to constitute a poli s. When discovered Such laws limit the reality that from it were considered as p hysis, or nature, open space order, kosmos, and peace sound, freeing the men fro m the capricious and arbitrary will of the gods Anthropomorphic and mythology. M en could know what to expect and rely on the reasonable prospect of the behavior of phenomena. Science had been born, the first side of the triangle of wisdom, comprising: physical laws and policies. the sound of the divine plural unavailab le, and the thought of being-philia ethical or spiritual erotic). The link that connects with the wisdom of linking the limit and Solon and Thales of Miletus, l eads to the center of Hellas, the shrine of the sun at Delphi. Prejudice likely. The trend of historicism and positivism illustrated diachronism enter "before" and "after", is dominant in Western rationality from the eighteenth century unti l the second half of the twentieth century. This is the case of JP Vernant, devi ces that enable you to understand the birth of philosophy as an emancipation iso nomy (equality of the law, by, to, by law) achieves about domain of myths, also lead you to think the birth of philosophy as an event that results in the polis. Vernant is among the dilemma of reductive political thesis and the thesis of se lf-Law of the physis. It is continually forced to correct a whole thesis: the si multaneous birth of the legislation in the polls with Solon and Thales, without any outside "before" or "after." SPABS32990 / 5 + PER-069 778 Page 9

Vernant is in the situation of not knowing what to do with the thesis of the dis covery of the physis as the birth of philosophy. Here is a law of nature pagan a nd sacred theology, but not mythological but rational. To view this isonomy Vern ant has to break the prejudice that treats religion, myth and theology, to be op ened to Greek alterity. Aristotle and the pre-Socratic understanding of first pr inciples, divine laws immanent, eternal and necessary, as principles limit, and not as objects of consciousness of the phenomenal reality that is born and dies. The birth of philosophy must be understood as the radical transformation that a ffects the divine. It is not limited to criticism of the false gods, but once do ne, returns to ask the question: what is the divine?: The Divine is not generate d or projected by man in his image and likeness and according to the story genes and diachronic narrative and uncritically to live the time-motion. What is divi ne? It is proposed that asks what philosophy is born, not only as a critique of dogmatic and mythological cultures (own and despotic patriarchal societies) but also like to know an alternative. The philosophy was born as anti-dogmatic theol ogical position or counter-mythology of the divine, altered by the discovery of the divine sound, the Physis kai logos, being of nature and being of language. B -30's aphorism of Heraclitus: "The cosmos, or some god, or any of the men did, b ut in each case it was, is and will be ever-living fire, going on and off as far as tailor . This paragraph illustrates the emergence of philosophy and how it p assed from the realm of the real to the anthropomorphic gods, much as the idea o r reproductive mythological creations of the world by supernatural forces. Some lessons lucid Jaeger Waern on the notion of the divine in the pre-Socratics . "... Does not intend a complete history of the first period of Greek philosoph y.€I concentrated on one particular aspect of this issue ... investigators minim ized by the positive school ... others, have presented all the cosmological thou ght of Greece as an offshoot of Orphic mysticism and something absolutely irrati onal. If we avoid both extremes, the fact remains that the ideas developed these Greek thinkers about the nature of the universe, had a direct effect on their w ay of thinking about what they called God or the divine. These terms must be und erstood not in the Christian sense, but in the Greek. The history of philosophic al theology of the Greeks is the story of his rational way to approach the natur e of reality itself. " He adds later: "Theology is a specific creation of the Gr eek spirit, this fact has not been heard accurately and affects the word and the thing that the word expresses. theology is a characteristically Greek attitude of mind has anything to do with the great importance which the Greeks attributed to the Logos. the word theology means "closer to god or gods (theoi), through l ogos." SPABS32990 / 5 + PER-069 778 Page 10 On the other hand, is not the same physis physis logos kai kai polis. The laws o f the polis is not ontological but human, and human is not divine but mortal, wh ich safeguards the scope of freedom and contingency. The Logos is not of man, ne ither universal nor taken individually, logos refers to the free subjetualidad t hink that responds to be: noein-einai. Plato fell into the mistake of confusing the two areas of law through dialogue the "Political." Aristotle distinguished c arefully, practical rationality, political (rhetorical knowledge and economic) a nd theoretical rationality (ontology: first philosophy or theology of polytheism rational ontological philosophy or physical science second and third as abstrac t mathematical philosophy). Aristotle put the reasons for radical pluralism, acc ording to Empedocles, Anaxagoras and Democritus (the Presocratics pluralistic) a lso against the political dangers of the monologue of the single thought, and pa rticularly that of Plato's dialectic and its claim to be the only rational scien ce. Delphi. There is a passage from Plato which is one of the earliest reference s to the legend of the Seven Sages: "Since ancient times there have been scholar s, among whose number were counted Thales of Miletus, Pittacus of Mytilene, Bias

of Priene, and our Solon Cleobulus of Cnidus, Misón of kenas and the seventh wa s Kilón of Sparta, all of them devoted to the temple of Apollo at Delphi ... tho se words that everyone celebrates, "Know thyself" and "Nothing in excess" ... th is was the way the philosophy of the ancients: laconic concision "(Protagoras 34 3d). There is an analogy between the space in which to express the human kosmos, and the physical and ontological space in which the Milesians project the natur al kosmos. Among the Milesians the design of a symmetric space and geometric rel ationships isonomy legislated for is no longer at the summit, but the inn is pla ced in the center, in the middle, in the Agora. "For my part, I put the arche is meson and proclaim to you isonomy (Meander, the successor of the tyrant Polycra tes, on his death). "The ancients imagined the earth round, in central Greece an d Delphi in central Greece." (Agatémeros). The center is an inn, as a fixative, around which are arranged in the city and nature, spaces. Since the laws of Solo n placed in the center of the agora, and in the center of the sanctuary of Apoll o and maps Hecataeus making visible the center of Greece at Delphi, cosmic fire Philolaus of Taranto, around the solar axis, the same religion runs the resonanc es of the wisdom of the boundaries: the axis of Delphi, which was also the tradi tion Aristotle declared or lineage of Na philosophy. The sanctuary of Apollo and Dionysus. A mystery religion, mythology and fables, divination and oracular, lo cated in the center of the birth of the logos of the polis and the physis. SPABS32990 / 5 + PER-069 778 Page 11 Delphi as the center of Hellas is a reference unit and convergent character, a u nit-limit reference to which, the various Greek polis refer freely, for love of Sophia. "If the city goes to the wise to ask the solution to their woes, it's be cause they are presented as a divine man whose whole life has kind of puts the m argin of the community. When the Wise goes to the city in speech or writing is t o convey a truth that comes from above, which belongs to a different world from the ordinary world.€The first wisdom is a sort of paradox: free to the public to know that she proclaims inaccessible to the majority. Wisdom reveals a truth hi dden from the eyes of the populace, brings the mystery to the public square. " ( Pierre Vernat). Linking the birth of philosophy in writing, P. Vernant says, "th rough writing the dike, while being an ideal value may be embodied in a human le vel, performing in the law. (...) The truth of the wise is the revelation of the essence, the discovery of a higher truth which surpasses the common man. By ent rusting the writing, is the start of the sacred circle of sects; is exposed in f ull light before the entire city accessible to all (...) with the hope that, ult imately, be accepted and recognized by all " . If the phronimos, wise or prudent to put it (wisdom) in the word and passes it, is because the assumed upper limi t, ie a public good, as leylenguaje. Law is communicated, community social ties. It is one of the first characteristics of the limits Delphic wisdom: wisdom and understanding of phronesis as practical rationality and politics, language, com munication and community. Moreover, the temple as sacred and religious center of higher learning, which demands to be deciphered, a hermeneutic rationality, as the archipelago Panhellenic koine. We are dealing with a religion or cult sound hysterical to the divine love, whose temple is in the middle is to meson, such a s binding limit Hellenic differences free. Giorgio Colli, in relation to the bir th of philosophy from the wisdom of the Delphic limits: "... a hypothetical way, such an interpretation of that suggested by Nietzsche to explain the origin of Greek tragedy (...) a prospect seems identical open when you consider the source of wisdom. They are the gods, Apollo and Dionysus when you go back through the paths of Greek wisdom. The prominence to be granted now Apollo on Dionysus, the god of Delphi. At Delphi manifested the vocation of the Greek for knowledge. Wis e is not rich in experience or technical skill: Ulysses is not wise, but one tha t projects the light in the darkness, who reveals the unknown and unknown, who d etermines what uncertain. The knowledge of the future of man and the world belon gs to wisdom, Apollo symbolizes the penetrating vision and so their worship is a

celebration of wisdom. " "The Lord which is the oracle of Delphi, says not hidd en: notes" aphorism of Heraclitus. SPABS32990 / 5 + PER-069 778 Page 12 With the rationality that assumes tragic limits, starting with the death, was bo rn in Greece, the philosophy and rationale of the Phronesis of understanding (ph rónein) and point (semainein). Werner Jaeger says: "Heraclitus prefer the tradit ional griago tçermino phrónein to" think together "or" just intuition. " Phrónei n called the Delphic wisdom that calls for voluntary restraint on human behavior and urges all fear of any hubris or excess, beyond the world man. Heraclitus do es not have the desire to be another Prometheus teaching men new and more ingeni ous methods to achieve their goals. Rather, he hopes to make them capable of man aging their lives. according to a talk and act fully aware of the Logos. Delphic wisdom is not resolved in a mere call for restraint, to avoid the excesses. Onc e considered the practical aspect of phronesis, is now emphasizing the theoretic al dimension. Giorgio Colli: "Throughout the Hellenic territory had sanctuaries for divination, a crucial element in public and political life of the Greeks. Ev en Dionysus is associated with the knowledge of wisdom, as Eleusinian divinity. Initiation into the mysteries of Eleusis apopteía culminated with a mystical vis ion of bliss and purification, which could be called knowledge wisdom. Taking in to account that mystical ecstasy is achieved through a completely dispossessed o f individuality (the knower comes to be indistinguishable from the known object) , be regarded as mystical ecstasy budget wisdom of knowledge. Wisdom Knowledge a nd wisdom are manifested through the word, and is at Delphi where he pronounces the word of God, and it is Apollo who speaks through the priestess and Dionysus. " You can not separate the Delphic Apollo gifts of mania or madness of the prie stess, according to the four types of mania (ie, the prophetic, poetic and eroti c mystery) affinity also exists between Apollo and Dionysus, associated both wit h wisdom and knowledge mania€that is on the back or across the boundary. G. Coll i continues: "Madness and the prophetic mystery are inspired by Apollo and Diony sus, both have a fundamental affinity that occurs mainly in the field of mania, together cover the area of Madness (...) by attaching the word and knowledge Wis dom of Apollo, and the immediacy of the life of Dionysus, the poetic madness wou ld be the work of the first and second erotic. If the investigation of the origi ns of wisdom in ancient Greece leads in the direction of the Delphic oracle (... ) mania is presented as more primary to the bottom of the phenomenon of divinati on. Madness is the parent of wisdom. " Rather go to the limits, to find and see what happens there, stick to them, to warn the strange logic of his two sides: t he co-belonging in the limit, as well as the asymmetry of the two areas which li mit unites and separates, as the same and that. Know where it ends and begins th e same thing the other is the minimum condition of knowing, or projecting the kn own into the unknown, covering it with ghosts that prevent the emergence of diff erences. hubris, excess to avoid the limits is to fail, neglect or surpass them, at risk of straying into madness. The sage has to be situated on the edge, know ing both sides, looking out the other, to interpret their signals and make light in the darkness. SPABS32990 / 5 + PER-069 778 Page 13 The "Know thyself Delphic is played is played well by Heraclitus:" Going all the way will not get to find in your career, the limits of the soul so profound log os you have. " What to do to be between the limits? How can you listen to the Lo gos of the soul? SPABS32990 / 5 + PER-069 778

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