William Nestle’s Vom Mythos zum Logos (1940) is the classical statement of this reading. On the opening page, Nestle claims mythos and logos are “the two poles between which man’s mental life oscillates. Mythic imagination and logical thought are opposites,” the former being “imagistic and involuntary,” rooted in the unconscious, while the latter is “conceptual and intentional, and analyzes and synthesizes by means of consciousness” (quoted in Glenn Most, “From Logos to Mythos,” in From Myth to Reason?, 27).

The physicistsStephen Wolfram and Brosl Hasslacher introduced me, in the early1980s, to chaos theory and nonlinear systems. In the 1990s, I learnedabout complex systems from conversations with Danny Hillis, the bi-ologist Stuart Kauffman, the Nobel-laureate physicist Murray Gell-Mann, and others. Most recently, Hasslacher and the electrical engineerand device physicist Mark Reed have been giving me insight into the in-credible possibilities of molecular electronics.

Apollo represents harmony, progress, clarity, logic and the principle of individuation, whereas Dionysus represents disorder, intoxication, emotion, ecstasy and unity (hence the omission of the principle of individuation). Nietzsche used these two forces because, for him, the world of mind and order on one side, and passion and chaos on the other, formed principles that were fundamental to the Greek culture:[3][4] the Apollonian a dreaming state, full of illusions; and Dionysian a state of intoxication, representing the liberations of instinct and dissolution of boundaries. In this mould, a man appears as the satyr

the commonplace book has been particularly beloved by poets, whose business is the revelation of wholeness through the fragmentary