<?xml version="1.0" encoding="ISO-8859-1"?><article xmlns:mml="http://www.w3.org/1998/Math/MathML" xmlns:xlink="http://www.w3.org/1999/xlink" xmlns:xsi="http://www.w3.org/2001/XMLSchema-instance">
<front>
<journal-meta>
<journal-id>0188-6649</journal-id>
<journal-title><![CDATA[Tópicos (México)]]></journal-title>
<abbrev-journal-title><![CDATA[Tópicos (México)]]></abbrev-journal-title>
<issn>0188-6649</issn>
<publisher>
<publisher-name><![CDATA[Universidad Panamericana, Facultad de Filosofía]]></publisher-name>
</publisher>
</journal-meta>
<article-meta>
<article-id>S0188-66492005000100013</article-id>
<article-id pub-id-type="doi">10.21555/top.v28i1.223</article-id>
<title-group>
<article-title xml:lang="es"><![CDATA[La unidad de la filosofía de Heráclito]]></article-title>
</title-group>
<contrib-group>
<contrib contrib-type="author">
<name>
<surname><![CDATA[Hülsz Piccone]]></surname>
<given-names><![CDATA[Enrique]]></given-names>
</name>
<xref ref-type="aff" rid="Aff"/>
</contrib>
</contrib-group>
<aff id="Af1">
<institution><![CDATA[,Universidad Nacional Autónoma de México  ]]></institution>
<addr-line><![CDATA[ ]]></addr-line>
<country>Mexico</country>
</aff>
<pub-date pub-type="pub">
<day>00</day>
<month>00</month>
<year>2005</year>
</pub-date>
<pub-date pub-type="epub">
<day>00</day>
<month>00</month>
<year>2005</year>
</pub-date>
<numero>28</numero>
<fpage>13</fpage>
<lpage>49</lpage>
<copyright-statement/>
<copyright-year/>
<self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_arttext&amp;pid=S0188-66492005000100013&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_abstract&amp;pid=S0188-66492005000100013&amp;lng=en&amp;nrm=iso"></self-uri><self-uri xlink:href="http://www.scielo.org.mx/scielo.php?script=sci_pdf&amp;pid=S0188-66492005000100013&amp;lng=en&amp;nrm=iso"></self-uri><abstract abstract-type="short" xml:lang="es"><p><![CDATA[Resumen El título de este artículo se refiere, de manera un tanto paradójica, a dos cuestiones diferentes. Lo paradójico es que, siendo el tema precisamente la unidad, se bifurque desde el principio y se ofrezca como una dualidad. De una parte, está la unidad como tema expreso del discurso de Heráclito. De otra, la coherencia interna del pensamiento que expresa el conjunto total de los fragmentos preservados, es decir, la unidad como la congruencia del sistema consigo mismo. En el primer caso, la unidad en la filosofía de Heráclito supone el hecho de que lo uno es un contenido prominente en más de una decena de fragmentos textuales, susceptible de tratamiento interpretativo "monográfico" semejante al que puede darse a otros temas en el mismo autor -por ejemplo, el fuego, el devenir, el hombre, la phusis o el logos. En el segundo caso, la unidad de la filosofía de Heráclito aparece como un rasgo global del sentido del ensamble de los grandes temas en la totalidad de los fragmentos. Comprendida de este modo, la unidad apunta hacia la cuestión de la estructura filosófica y literaria del libro, la lógica interna y la "poética" de la filosofía de Heráclito. ¿Tiene algo que ver el concepto heraclitiano de lo uno con la unidad (o la carencia de unidad) de su pensamiento y su lenguaje en el nivel sistemático-estructural? En este trabajo nos proponemos abordar brevemente un análisis de ambos cauces, y abonar el terreno para arriesgar alguna respuesta a esta pregunta.]]></p></abstract>
<abstract abstract-type="short" xml:lang="en"><p><![CDATA[Abstract The title of this paper refers to two different questions, in a somewhat paradoxical way. What's paradoxical is that, being unity its theme, it bifurcates from the beginning and is offered as a duality. On the one hand, there's unity as a specific theme in Heraclitus discourse. And, on the other hand, there's the internal coherence of thought expressed by the total set of preserved fragments, that is, unity as the congruence of the system with itself. In the first case, unity in Heraclitus philosophy assumes the fact that the one is a prominent content in more than ten textual fragments, susceptible of &#8220;monographical&#8221; interpretative treatment similar to the one that can be given to some other themes of the author -for example, fire, becoming, man, phusis or logos. The second case, unity of Heraclitus philosophy appears as a global feature in the assembly of the greatest themes in the totality of the fragments. Understood in this way, unity points towards the question for the philosophical and literary structure of the book, the internal logic and the &#8220;poetics&#8221; of Heraclitus philosophy. Does the Heraclitean concept of the one has something to do with unity (or absence of unity) in his thought and language on a semantic-structural level? In this work we intend to briefly approach to an analysis of both channels, and improve in this terrain in order to riskly give an answer to this question.]]></p></abstract>
<kwd-group>
<kwd lng="es"><![CDATA[Heráclito]]></kwd>
<kwd lng="es"><![CDATA[unidad]]></kwd>
<kwd lng="es"><![CDATA[lo uno]]></kwd>
<kwd lng="es"><![CDATA[fragmentos]]></kwd>
<kwd lng="es"><![CDATA[congruencia]]></kwd>
<kwd lng="es"><![CDATA[coherencia]]></kwd>
<kwd lng="es"><![CDATA[filosofía]]></kwd>
<kwd lng="en"><![CDATA[Heraclitus]]></kwd>
<kwd lng="en"><![CDATA[unity]]></kwd>
<kwd lng="en"><![CDATA[the one]]></kwd>
<kwd lng="en"><![CDATA[fragments]]></kwd>
<kwd lng="en"><![CDATA[congruence]]></kwd>
<kwd lng="en"><![CDATA[coherence]]></kwd>
<kwd lng="en"><![CDATA[philosophy]]></kwd>
</kwd-group>
</article-meta>
</front><back>
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