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In Homer, aQ~m signifies something quite different, name- ly the marrow of a bone, and what is present in sperm. ”56 Someone’s aQ~m is his natural lifespan. The totality of one’s life (seventy or eighty years) becomes the measure by which a human and vital force calibrates the entire universe. Temporality for Heraclitus is thus one that takes h\mator into account: it is aionic, neither a flux in which k|cor is impossible, nor a k|cor in which change is relegated to unreality. ” Hippolytus reads Heraclitus correctly in the Refutatio (IX, 9, 1) when he says that Heraclitus says that the whole is mortal and immortal, and that k|cor is aQ~m.

The loss of a person cannot be rationalized away. In the Odyssey, among the many great heroes Odysseus meets in Hades, first of all he meets his companion Elpenor, who died a rather inglorious death. And yet his lament is preserved to us. On the other hand, the hul|r is not the full story. 602). In my first book, I focused very strongly on hul|r and the consequences of this mortal soul for philosophy. I argued that the subsumption of hul|r under xuw^ was a problem for philosophy, and perhaps explains our present-day neglect of mortality.

I shall focus on how the poets who told of the wanderings of the exiled soul engaged with the Homeric narration. 8 But, as I will show, the figure of Odysseus, who, alone and struggling against the rage of the elements, must fall back on the help of a god, provides a closer model which has not been exploited. , Fritz Graf and Sarah Johnston, Ritual Texts for the Afterlife: Orpheus and the Bacchic Gold Tablets (London: Routledge, 2007), 96, 112, 204 n. 21. ” “Parmenides and Odysseus,” HSCP 63 (1958): 137 f.

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