Context (World Philosophers and Their Works)
Ancient tradition has termed Heraclitus “obscure,” although many of the passages in his fragmentary Peri physeos (on nature), which consists of fewer than 150 sentences, are very clear in their intent and content—for instance, the denunciation of his fellow citizens:The Ephesians ought to hang themselves, every one who is of age, and leave the city to the boys. They who threw out Hermodorus, the worthiest man of them, saying: “Let no one of us be the worthiest, but if there is one, let him go somewhere else, among others.”
or his compliments to his eminent predecessor:Learning many things does not teach one to have intelligence; else it would have taught Hesiod and Pythagoras, also Xenophanes and Hecataeus.
or his estimate of pious individuals:They “purify” themselves by staining themselves with different blood, as if one who stepped into mud should wash it off with mud. However, one would be thought mad, if any man should see him behaving this way. And they pray to these idols, just as if one were to have a conversation with a house—knowing naught of the nature of gods and heroes.
or such remarks about human imbecility as “Dogs bark at every one they do not know” and “Donkeys would choose garbage rather than gold.” Besides Hermodorus, only Bias of Priene escaped Heraclitus’s contempt, and that was because Bias had said, “Most men are bad.”
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Logos (World Philosophers and Their Works)
Heraclitus despised other men because he had made a discovery that he thought so obvious and important that failure to appreciate it was inexcusable. This was the discovery of what he called the Logos, a word that cannot be translated satisfactorily; it means not only “word” but almost anything else connected with words or what words stand for: account, discourse, argument, fame, reason, formula, pattern, rationale. One common rendering is “rationale.”
Heraclitus’s book began thus: Of this Rationale [Logos], which is eternal, men turn out to be ignorant, both before they hear it and when they hear it for the first time. For although all things occur in accordance with the Rationale, they are like novices when they are tested by such words and works as I work out, distinguishing each thing according to its nature and explaining what it is. However, such things as they do when they are awake escape other men, just as they forget about what they do when asleep.
To judge from the wildly divergent interpretations of Heraclitus’s teaching that have been offered since his time, people are as ignorant of Logos now as when they heard it for the first time.
“Listening not to me but to the Rationale, it is wise to agree that all things are one.” This is the succinct account of the content of the Logos, which is the unity of all things. What Heraclitus meant is best explained by considering first the view he rejects....
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The World as Process (World Philosophers and Their Works)
Philosophical speculation (as distinguished from mythology) about the nature of things had existed for hardly a century when Heraclitus wrote. His predecessors had taken it for granted (perhaps by inheritance from creation myths) that the world was made of one basic stuff, which had existed in an undifferentiated condition “in the beginning.” They conceived their problems to be two: to identify this basic stuff (Thales, water; Anaximander, “the Boundless”; Anaximenes, mist; Pythagoras, number/atoms) and to describe the process of differentiation that had produced the world as we know it.
Heraclitus set himself in opposition to this tradition. The world, as a measured process, is eternal, in all its complexity. To be sure, it is “ever-living fire,” but “fire” is chosen as symbolic of process, not as a “basic stuff” put forward as an alternative to water or mist or what-not. “All things are exchange for fire, and fire for all things, just as merchandise is exchange for gold and gold for merchandise” has often been cited against the present interpretation, but all the statement means is that the so-called elements merge into one another in the world process, that nothing is absolutely and eternally distinct from anything else. An obscure fragment purports to describe the exchanging: “Fire’s turnings: first sea; of sea one half is earth, the other half is lightning-flash. Sea is poured out, and it is measured in the same proportion...
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Religion and Immortality (World Philosophers and Their Works)
Though Heraclitus was scornful of popular belief, he thought, like Xenophanes, that religion should be reformed, not rejected utterly. His religious position is perhaps not too misleadingly described as pantheistic:God: day-night, winter-summer, war-peace, satiety-hunger. He changes in the same way as when there is a mixing [of oil] with spices, it is called after the fragrance of each.
According to this fragment, God is the organized totality of things, the unity of all apparent opposites. God, as one might expect, takes the objective view:To God all things are fair and good and just, but men suppose some things to be just and some unjust.
That Heraclitus thought his conception of God to be a purification of the popular notion is suggested by this fragment:That which alone is wise is one. It is unwilling and willing to be called by the name of Zeus.
Heraclitus taught immortality, but only in the (somewhat attenuated) sense that the soul, like everything else in the world process, is not a stuff but a process that undergoes successive phases. “There await men, when they die, such things as they do not hope for nor expect.” “Immortals-mortals, mortals-immortals, living one another’s death, dying one another’s life.” “Death to souls is to become water, to water death is to become earth, but from earth water comes into existence, and soul from water.” Although “For souls it is delight to get wet,” still “When a...
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Law and Evil (World Philosophers and Their Works)
On the basis of this fragment Heraclitus has some claim to consideration as the founder of the philosophical theory of natural law:Those who speak with intelligence must take their strength from what is common to all, as a city from law, and much more strongly. For all human laws are nourished by the one divine. It has as much power as it wishes and it suffices for all and it prevails.
The one divine law is, of course, the Logos, which Heraclitus conceives not only as the formula of what is but also as the criterion of what ought to be: “The people should fight for the law just as for the city wall.” His political views were decidedly undemocratic. Besides the denunciation of Hermodorus’s banishers, three other fragments may be cited in this connection: “One man to me is ten thousand, if he is best”; “Also it is law to be persuaded by the counsel of one”; and “Every beast is driven to the pasture with a blow.”
Like Socrates, Heraclitus in effect equated moral turpitude with lack of (intellectual) understanding. Failure to apprehend the Logos, that which is “common,” is the root of all evil. “Thus one ought to follow what is common. However, although the Rationale is common, the many live as if they possessed private understanding.” Heraclitus frequently compares “the many” to sleepers, since “For men awake there is one common cosmos, but men asleep turn away, each one, into a private world.” “It is...
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Heraclitus the Individual (World Philosophers and Their Works)
“A man’s character is [determines] his destiny,” Heraclitus said, and the remark applies especially to himself. Though there is no reliable biographical information about him, Heraclitus’s severe, haughty, enigmatic, yet pithy and curiously attractive style reveals him as a person. No one in Greek history before Socrates is so sharply delineated as an individual. It was Heraclitus’s style that ensured the preservation of much of his book (which must have been a short one) through copious quotations by later writers. It was his style that led inevitably to distortions and misinterpretations of his teaching.
The two statements still most commonly attached to the name of Heraclitus are “Everything flows” and “You cannot step into the same river twice.” Because of these, Heraclitus is summarized in the histories of philosophy as having taught a doctrine of perpetual change, and he is set off against the Greek philosopher Parmenides, who said that there is no such thing as change. However, many scholars doubt that either of these sentences is a genuine Heraclitean fragment; both are believed to be Platonic paraphrases that are, to say the least, misleading. Though Heraclitus, as a process philosopher, was committed to the view that reality is activity, the universality of change was not central in his thought by any means; what he stressed was rather the ordered and eternal pattern that intelligence (as contrasted with “learning of...
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Bibliography (World Philosophers and Their Works)
Burnet, John. Early Greek Philosophy. 1892. 4th ed. Reprint. London: A&C Black, 1975. Chapter 3 is devoted to Heraclitus and is probably the best of the nineteenth century English works that discuss Heraclitus. It has considerable insight and is readable without being dated.
Cohen, S. Mark, Patricia Curd, and C. D. C. Reeve, eds. Readings in Ancient Greek Philosophy: From Thales to Aristotle. Indianapolis: Hackett, 1995. Good introduction to Greek philosophers and their writings. Heraclitus’s fragments are presented in straightforward English without commentary.
Dilcher, Roman. Studies in Heraclitus. New York: Olms, 1995. Intensive examination of Heraclitus. The first chapters examine the existing fragments as they relate to the conditions of human existence. The later chapters attempt to give coherence to his philosophy and resolve obscure or puzzling statements. Ends with a broad perspective of his work.
Kirk, G. S. Heraclitus, the Cosmic Fragments. 1954. Reprint. Cambridge, England: Cambridge University Press, 1962. A deep and thorough analysis of some of the Heraclitian fragments, this volume focuses on the “cosmic” fragments—those that are relevant to the world as a whole, the Logos, the doctrine of opposites, and the action of fire....
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