[EN] Her?clito represents a fundamental provocation for the philosophy from his first lights. The set of his judgments intermingled with amazing brilliancy the essential questions of the philosophia perennis. Only with systematic ends it is possible to separate incisively in these fragments the physics of the metaphysics, the logic, the theology or the anthropology. All these aspects are coincidental and are interconnected, of luck that is intensified mutually, in a philosophy that takes a fancy of an inexhaustible wealth. His rereading turns out to be fed up profitable for the current philosophy, in all that attacks without anesthesia or subterfuges the contradictions of the universe, in the dawn of the Greek thought. But it is not a question of returning to the past with a "archaeological" interest, since these questions, far from having being overcome, are still still in force. The philosophy, unlike the particular sciences, it is inevitably united by his history, so that the new creation takes his "vital breath " - also to think the present - of the persistence of the creations of the past. It is true that wrote little but undoubtedly he thought very much. It is confirmed by the remains of his book, a collection of solemn and mysterious texts could not be differently since they treat of this mystery that it is the nature, the man, the divine thing-, that have come up to us refuting to the time, to the silence, to the word. Even in his pulverization these texts are "monumental". They can order in the disposition that should be wanted - of fact, since it is known, there are multiple and varied the attempts of fitting the vestiges of the book heracl?teo - but always it will turn out to be a plot of " significant, market and retrospective relations ", and the movement of one will be taken again and continued by other one. In addition, the archaic literature presents a narrow relation between form and thought, of luck that "of few words can be extracted very much."

[ES] Her?clito representa una provocaci?n fundamental para la filosof?a desde sus primeras luces. El conjunto de sus sentencias entrever? con pasmosa lucidez las cuestiones esenciales de la philosophia perennis. S?lo con fines sistem?ticos se puede separar tajantemente en esos fragmentos la f?sica de la metaf?sica, la l?gica, la teolog?a o la antropolog?a. Todos estos aspectos son co-incidentes y est?n inter-conectados, de suerte que se intensifican mutuamente, en una filosof?a que se antoja de una riqueza inagotable. Su relectura resulta harto provechosa para la filosof?a actual, en cuanto acomete sin anestesia ni subterfugios las contradicciones del universo, en la aurora del pensamiento griego. Pero no se trata de volver al pasado con un inter?s ?arqueol?gico?, puesto que esas preguntas, lejos de haber sido superadas, siguen a?n vigentes. La filosof?a, al contrario que las ciencias particulares, est? inevitablemente trabada con su historia, de modo que la nueva creaci?n toma su ?aliento vital? ?tambi?n para pensar el presente- de la persistencia de las creaciones del pasado. Es verdad que escribi? poco pero sin duda pens? mucho. Lo confirman los restos de su libro, una colecci?n de textos solemnes y misteriosos no pod?a ser de otro modo puesto que tratan de ese misterio que es la naturaleza, el hombre, lo divino-, que han llegado hasta nosotros refutando al tiempo, al silencio, a la palabra. Incluso en su pulverizaci?n esos textos son ?monumentales?. Se pueden ordenar en la disposici?n que se quiera ?de hecho, como es sabido, son m?ltiples y variados los intentos de ajustar los vestigios del libro heracl?teo- pero siempre resultar? una trama de ?relaciones significativas, prospectivas y retrospectivas?, y el movimiento de uno ser? retomado y continuado por otro. Adem?s, la literatura arcaica presenta una estrecha relaci?n entre forma y pensamiento, de suerte que ?de pocas palabras se puede sacar mucho.?