It is generally agreed that Hesiodic poetry occupies a privileged position in the history of the western intellectual tradition. At the very beginning of the twentieth century, Francis M. Cornford (1912) used the Theogony to proclaim that the categories of religion and philosophy in ancient Greece were not antithetical but complementary. Likewise, Olof Gigon named Hesiod the “first philosopher” because the Theogony and Works and Days introduced three formal categories of philosophy: truth, origin, and “the whole” (Gigon 1945.12–25).2 And Hermann Fränkel furthered this notion with his comprehensive Dichtung und Philosophie des frühen Griechentums, first published in 1951. For Fränkel, the mythic genealogical structures found in Hesiodic poetry, which can be arranged in terms of positives and negatives, gave “profound ontological expression” to the conditions of being and non-being (Fränkel 1975.101). Finally, these views culminate with Eric Havelock’s Preface to Plato (1963), where the figure of Hesiod is touted as the “archegos of abstraction,” that is, as the dominant figure who set in motion the forces of philosophy (Havelock 1963.295). Overall, scholars in

中文翻译：

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巴黎的赫西奥德：过去与现在之间的正义、真理和力量

人们普遍认为，Hesiodic 诗歌在西方知识传统的历史上占有特殊地位。二十世纪初，弗朗西斯·康福德（Francis M. Cornford，1912）用神谱宣称古希腊的宗教和哲学的范畴不是对​​立的，而是互补的。同样，奥洛夫·吉贡 (Olof Gigon) 将赫西奥德命名为“第一位哲学家”，因为《神谱学》和《作品与时代》引入了哲学的三个正式类别：真理、起源和“整体”(Gigon 1945.12-25)。2 赫尔曼·弗兰克尔 (Hermann Fränkel) 用他的全面的 Dichtung und Philosophie des frühen Griechentums，于 1951 年首次出版。 对于 Fränkel 而言，在 Hesiodic 诗歌中发现的神话谱系结构，可以按正面和负面排列，为存在和非存在的条件提供了“深刻的本体论表达”（Fränkel 1975.101）。最后，这些观点在埃里克·哈夫洛克 (Eric Havelock) 的柏拉图序言 (1963) 中达到高潮，其中赫西奥德 (Hesiod) 的形象被吹捧为“抽象的原型”，即推动哲学力量运动的主导人物 (Havelock 1963.295)。总的来说，学者在