Heraclitus - Revision history

Irlandos: /* Hepesthai to ksuno, "follow the common" */

2008-11-19T12:11:13Z

Hepesthai to ksuno, "follow the common"

Irlandos: /* Life */

2008-11-19T12:09:36Z

Life

Irlandos at 12:06, November 19, 2008

2008-11-19T12:06:49Z

Irlandos: /* Bibliography */

2008-11-19T12:03:17Z

Bibliography

Irlandos: /* External links */

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External links

Irlandos: /* Stoics */

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Stoics

Irlandos: /* Aristotle */

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Aristotle

Irlandos: /* Panta rhei, "everything is in a state of flux" */

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Panta rhei, "everything is in a state of flux"

Irlandos: /* Death */

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Death

Irlandos: /* Education */

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Education

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 The idea that the universe changes according to a plan or logos, with which the truly aware soul should cooperate, is expressed in the notable but obscure DK B1 and DK B2. The first phrase of the first fragment can be interpreted as "of the logos which is as I describe it" or "though this word is true evermore" depending on how the words are to be regarded as clustered and what is or is not implied by them. The meaning of logos also is subject to interpretation: "word", "plan", "formula", "measure", "proportion", "reckoning."
-However translated it refers to Heraclitus' vision of the operation of the universe and therefore is not the progenitor of the logos of any other creed, doctrine or religion. The ancient Greek word, which is frequent and also appears in a large number of English words, such as logic, was certainly not a neologism of Heraclitus: he was not "the first" to use it. There is no univocal word, logos, and if there ever was one, its meaning is lost in prehistory.<ref>For the etymology see {{cite web | first=Calvert | last=Watkins | title=Appendix I: Indo-European Roots: leg- | url=http://www.bartleby.com/61/roots/IE267.html | publisher=The American Heritage® Dictionary of the English Language: Fourth Edition | year=2000}}</ref>
+However translated it refers to Heraclitus' vision of the operation of the universe and therefore is not the progenitor of the logos of any other creed, doctrine or religion. The ancient Greek word, which is frequent and also appears in a large number of English words, such as logic, was certainly not a neologism of Heraclitus: he was not "the first" to use it. There is no univocal word, logos, and if there ever was one, its meaning is lost in prehistory.<ref>For the etymology see http://www.bartleby.com/61/roots/IE267.html The American Heritage® Dictionary of the English Language: Fourth Edition, year=2000</ref>
 The problem with the Heraclitean logos is that his explanation of it did not survive. Whatever it was, "all things come to pass in accordance with this word"<ref>DK B1.</ref> and "the word is common."<ref>DK B2.</ref> It is "the account which governs the universe (ta hola, the whole)."<ref>DK B72.</ref>

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 ==Life==
-The main source for the life of Heraclitus is [[Diogenes Laertius]]. Some have questioned the validity of the anecdotes based on political or social conjecture;<ref name=kahn>{{cite book | last=Kahn | first=Charles | title=The Art and Thought of Heraclitus: Fragments with Translation and Commentary | location=London | publisher=Cambridge University Press | year=1979 | pages=pages 1 – 23| id=ISBN 0-521-28645-X}}</ref><ref>For example, Kahn gives an overview of some of the scholarship on Heraclitus but descends to personal invective in support of unsubstantiated speculation: "The 'Life' ... is a tissue of Hellenistic anecdotes, most of them obviously fabricated ... the unusually disgusting report of his final illness and death reveal a malicious pleasure .... Such stories may reflect no more than the contempt for his fellow-citizens." While these statements reflect the values and views of Kahn, they must not be taken as an objective account of antiquity.</ref> however, there is no solid scholarship refuting them.
+The main source for the life of Heraclitus is [[Diogenes Laertius]]. Some have questioned the validity of the anecdotes based on political or social conjecture;<ref>Kahn, Charles: The Art and Thought of Heraclitus: Fragments with Translation and Commentary, London, Cambridge University Press, 1979, pages 1 – 23 ISBN 0-521-28645-X</ref><ref>For example, Kahn gives an overview of some of the scholarship on Heraclitus but descends to personal invective in support of unsubstantiated speculation: "The 'Life' ... is a tissue of Hellenistic anecdotes, most of them obviously fabricated ... the unusually disgusting report of his final illness and death reveal a malicious pleasure .... Such stories may reflect no more than the contempt for his fellow-citizens." While these statements reflect the values and views of Kahn, they must not be taken as an objective account of antiquity.</ref> however, there is no solid scholarship refuting them.
 ===Dates===

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 Diogenes says: "As to the work which passes as his, it is a continuous treatise ''On Nature'', but is divided into three discourses, one on the universe, another on politics, and a third on theology." [[Theophrastus]] says (in Diogenes) "...&nbsp;some parts of his work are half-finished, while other parts make a strange medley."<ref name=IX6/>
-Diogenes also tells us that he deposited his book as a dedication in the great temple of [[Artemis]], the [[Temple of Artemis|Artemisium]], one of the largest temples of the 6th century BCE and one of the [[Seven Wonders of the Ancient World]]. Ancient temples were regularly used for storing treasures, and were open to private individuals under exceptional circumstances; furthermore, many subsequent philosophers in this period refer to the work. Says Kahn:<ref name=kahn/> "Down to the time of [[Plutarch]] and [[Saint Clement I|Clement]], if not later, the little book of Heraclitus was available in its original form to any reader who chose to seek it out." Diogenes says:<ref name=IX6/> "the book acquired such fame that it produced partisans of his philosophy who were called Heracliteans."
+Diogenes also tells us that he deposited his book as a dedication in the great temple of [[Artemis]], the [[Temple of Artemis|Artemisium]], one of the largest temples of the 6th century BCE and one of the [[Seven Wonders of the Ancient World]]. Ancient temples were regularly used for storing treasures, and were open to private individuals under exceptional circumstances; furthermore, many subsequent philosophers in this period refer to the work. Says Kahn:<ref name=kahn/> "Down to the time of [[Plutarch]] and Clement, if not later, the little book of Heraclitus was available in its original form to any reader who chose to seek it out." Diogenes says:<ref name=IX6/> "the book acquired such fame that it produced partisans of his philosophy who were called Heracliteans."
 Unfortunately, as with other pre-Socratics, his writings only survive in fragments quoted by other authors.
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 Instead of "flow" Plato uses ''chōrei'', to change ''chōros'', or ground, and not to "remain", with which ''menei'' is cognate. Just previously Plato explained:<ref>''[[Cratylus (dialogue)|Cratylus]]'' Paragraph 401 section d line 5.</ref>
-<blockquote>τα όντα ιέναι τε πάντα καί μένειν ουδέν<br>ta onta ienai te panta kai menein ouden<br>"All beings going and remaining not at all"</blockquote>
+τα όντα ιέναι τε πάντα καί μένειν ουδέν<br>ta onta ienai te panta kai menein ouden<br>"All beings going and remaining not at all"
 At first thought Heraclitus might be supposed to be asserting nothing more profound or obscure than that we exist in a field or continuum in which everything is constantly in flux or process: a non-remarkable observation for such a famous philosophy. However, the assertions of flow are coupled in many fragments with the enigmatic river image:<ref>DK B49a, Harris 110. Others like it are DK B12, Harris 20; DK B91, Harris 21.</ref>

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 * Davenport, Guy (translator): Herakleitos and Diogenes, Bolinas, Grey Fox Press, 1979, ISBN 0-912516-36-4 Complete fragments of Heraclitus in English.
 * Heidegger, Martin et al: Heraclitus Seminar, Northwestern University Press, 1993, Evanston ISBN 0-8101-1067-9. Transcript of seminar in which two German philosophers analyze and discuss Heraclitus' texts.
-* Heraclitus Haxton (translator) | first2=Brooks | last3=Hillman (Forward) | first3=James | author3-link=James Hillman | year=2001 | title=Fragments: The Collected Wisdom of Heraclitus | place=New York | publisher=Viking (The Penguin Group, Penguin Putnam, Inc.) | id=ISBN 0-670-89195-9}}. Parallel Greek & English.
+* Heraclitus / Haxton (translator): Fragments: The Collected Wisdom of Heraclitus, New York  Viking (The Penguin Group, Penguin Putnam, Inc.), ISBN 0-670-89195-9}}. Parallel Greek & English.
-* Laertius, Diogenes | authorlink=Diogenes Laertius | title=Lives and Opinions of Eminent Philosophers in Ten Books}} [http://classicpersuasion.org/pw/diogenes/dlheraclitus.htm Book IX, Chapter 1, ''Heraclitus''].
+* Laertius, Diogenes: Lives and Opinions of Eminent Philosophers in Ten Books [http://classicpersuasion.org/pw/diogenes/dlheraclitus.htm Book IX, Chapter 1, ''Heraclitus''].
-* {{cite book | last=Lavine | first=T.Z. | year=1984 | title=From Socrates to Sartre: The Philosophic Quest | location=New York, New York | publisher=Bantam Doubleday Dell Publishing Group, Inc. (Bantam Books) | id=ISBN 0-553-25161-9 | pages=Chapter 2: Shadow and Substance; Section: Plato's Sources: The Pre-SocraticPhilosophers: Heraclitus and Parmenides}}
+* Lavine, T.Z.: From Socrates to Sartre: The Philosophic Quest, New York, New York Bantam Doubleday Dell Publishing Group, Inc. (Bantam Books), 1984, ISBN 0-553-25161-9  pages=Chapter 2: Shadow and Substance; Section: Plato's Sources: The Pre-SocraticPhilosophers: Heraclitus and Parmenides
-* Pyle, C. M. (1997). '[[Democritus]] and [[Heracleitus]]: An Excursus on the Cover of this Book,' ''[[Milan]] and [[Lombardy]] in the [[Renaissance]]. Essays in Cultural History.'' Rome, La Fenice.   (Istituto di Filologia Moderna, Università di Parma: Testi e Studi, Nuova Serie: Studi 1.) ([[Fortuna]] of the Laughing and Weeping Philosophers [[topos]])
+* Pyle, C. M. (1997). '[[Democritus]] and [[Heracleitus]]: An Excursus on the Cover of this Book,' ''Milan and Lombardy in the Renaissance. Essays in Cultural History.'' Rome, La Fenice.   (Istituto di Filologia Moderna, Università di Parma: Testi e Studi, Nuova Serie: Studi 1.) (Fortuna of the Laughing and Weeping Philosophers topos)
-* {{cite book | last=Robinson |  first=T.M. | year=1987 | title=Heraclitus: Fragments: A Text and Translation with a Commentary | publisher=University of Toronto Press | location=Toronto | id=ISBN 0-8020-6913-4}}
+* Robinson, T.M.: Heraclitus: Fragments: A Text and Translation with a Commentary University of Toronto Press, Toronto, 1987 ISBN 0-8020-6913-4
 * Taylor, C. C. W (ed.), ''Routledge History of Philosophy: From the Beginning to Plato'', Vol. I, pp. 80 - 117. ISBN 0-203-02721-3 Master e-book ISBN, ISBN 0-203-05752-X (Adobe eReader Format) and ISBN 0-415-06272-1 (Print Edition).
-* {{cite book | last=Wright | first=M.R. | year=1985 | title=The Presocratics: The main Fragments in Greek with Inroduction, Commentary and Appendix Containing Text and Translation of Aristotle on the Presocratics | publisher=Bristol Classical Press | location=Bristol | id=ISBN 0-86292-079-5}}
+* Wright, M.R.: The Presocratics: The main Fragments in Greek with Inroduction, Commentary and Appendix Containing Text and Translation of Aristotle on the Presocratics, Bristol Classical Press, Bristol, 1985, ISBN 0-86292-079-5
 ==External links==

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 ==External links==
 The links below are to collections of fragments of the writings of Heraclitus in a number of languages, mainly ancient Greek and English. Included also are interpretive essays. No standard or uniform presentation of Heraclitus exists. Translations and interpretations as well as quality vary widely, but these limitations may always have been true.
-* {{Citation | first=Thomas E. | last=Bearden | author-link=Thomas E. Bearden | contribution=Appendix III: A conditional Criterion for Identity, Leading to a Fourth Law of Logic | contribution-url=http://www.cheniere.org/books/aids/appendixIII.htm | title=Aids: Biological Warfare | year=2002 | publisher=Cheniere Press | id=ISBN 0972514651}}. A modern physicist looks at the [[problem of change]] as expressed by the [[law of identity]] of [[Aristotle]] and the flux of Heraclitus and formulates a [[Principle of relativity|relativistic]] solution. A basic knowledge of [[Symbolic logic]] and the concept of [[spacetime]] is required but advanced mathematics is not necessary.
+* Thomas E. Bearden Thomas E. Bearden | contribution=Appendix III: A conditional Criterion for Identity, Leading to a Fourth Law of Logic | contribution-url=http://www.cheniere.org/books/aids/appendixIII.htm | title=Aids: Biological Warfare | year=2002 | publisher=Cheniere Press | id=ISBN 0972514651}}. A modern physicist looks at the problem of change as expressed by the law of identity of [[Aristotle]] and the flux of Heraclitus and formulates a [[Principle of relativity|relativistic]] solution. A basic knowledge of [[Symbolic logic]] and the concept of spacetime is required but advanced mathematics is not necessary.
-* {{cite web | author=Elpenor |title=Heraclitus: The Word is Common | work=The Greek Word: Three Millenia of Greek Literature | publisher=Elpenor | format=html | url=http://www.ellopos.net/elpenor/greek-texts/ancient-greece/herakleitus-word.asp | accessdate=2007-10-10}} Heraclitus bilingual anthology from [[Hermann Alexander Diels|DK]] in Greek and English, side by side, the translations being provided by the organization, Elpenor.
+* Elpenor: Heraclitus: The Word is Common | work=The Greek Word: Three Millenia of Greek Literature | publisher=Elpenor | format=html | url=http://www.ellopos.net/elpenor/greek-texts/ancient-greece/herakleitus-word.asp | accessdate=2007-10-10}} Heraclitus bilingual anthology from [[Hermann Alexander Diels|DK]] in Greek and English, side by side, the translations being provided by the organization, Elpenor.
-* {{cite web | last=Graham | first=Daniel W.| title=Heraclitus | work=The Internet Encyclopedia of Philosophy | publisher=The editors | year=2006 | url=http://www.utm.edu/research/iep/h/heraclit.htm | format=html | accessdate=2007-10-09}}
+* Graham, Daniel W.: Heraclitus | work=The Internet Encyclopedia of Philosophy | publisher=The editors | year=2006 | url=http://www.utm.edu/research/iep/h/heraclit.htm | format=html | accessdate=2007-10-09}}
 * {{cite web | last=Harris | first=William, translator | title=Heraclitus: The Complete Fragments: Translation and Commentary and The Greek Text | work=Humanities and the Liberal Arts: Greek Language and Literature: Text and Commentary | publisher=Middlebury College | year=1994 | format=pdf | url=http://community.middlebury.edu/~harris/Philosophy/heraclitus.pdf | accessdate=2007-10-09}} Greek and English with [[Hermann Alexander Diels|DK]] numbers and commentary.
 * {{cite web | title=Heraclitus the Obscure: The Father of the Doctrine of Flux and the Unity of Opposites | format=html | publisher=Archimedes' Laboratory | url=http://www.archimedes-lab.org/heraclitus_aphorism.html | accessdate=2007-11-09}} Text and selected aphorisms in Greek, English, Italian and French.
 * {{cite web | last=Hooker | first=Richard | title=Heraclitus | work=World Civilizations: An Internet Classroom and Anthology: Greek Philosophy | year=1996 | format=html | url=http://www.wsu.edu/~dee/GREECE/HERAC.HTM | publisher= Washington State University | accessdate=2007-10-11}}  Selected fragments translated by Hooker.
 * {{cite web | last=Hoyt | first=Randy | title=The Fragments of Heraclitus | year=2002 | format=html | url=http://www.heraclitusfragments.com/ | accessdate=2007-10-09}} The fragments also cited in [[Hermann Alexander Diels|DK]] in Greek (Unicode) with the English translations of John Burnet (see Biliography).
-* {{cite web | last=Knierim | first=Thomas | title=Heraclitus:[Ephesus, around 500 BC] | year=2007 | format=html | publisher=thebigview.com | url=http://www.thebigview.com/greeks/heraclitus.html}} Essay on the flux and fire philosophy of Heraclitus.
+* Knierim, Thomas: Heraclitus:[Ephesus, around 500 BC] | year=2007 | format=html | publisher=thebigview.com | url=http://www.thebigview.com/greeks/heraclitus.html}} Essay on the flux and fire philosophy of Heraclitus.
 * {{cite web | first=M. Daniel | last=Lancereau | coauthors=M. Samuel Béreau | title=Heraclitus | work=Philoctetes: ΦΙΛΟΚΤΗΤΗΣ | year=2007 | url=http://philoctetes.free.fr/heraclitus.htm | format=html/pdf | accessdate=2007-10-10}} Site with links to pdf's containing the fragments of [[Hermann Alexander Diels|DK]] in Greek (Unicode) with the English translations of John Burnet (see Bibliography) and translations into [[French language|French]], either in parallel columns or interlinear, with links on the lexical items to [http://www.perseus.tufts.edu/ Perseus] dictionaries. Includes also Heraclitus article from Encyclopædia Britannica Eleventh Edition.
 *[url=http://www.philosophy.gr/presocratics/heraclitus.htm Stamatellos, Giannis Heraclitus of Ephesus: Life and Work, 2007-10-12]

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 ===Stoics===
 [[Stoicism]] is a school of thought comprising many philosophers between the 3rd century BC and about the 6th century AD.
-Throughout their long tenure the Stoics believed that the major tenets of their philosophy derived from the thought of Heraclitus.<ref>{{cite book | first=A.A. | last=Long | title=Stoic Studies | publisher=University of California Press | year=2001 | id=ISBN 0520229746 | pages=Chapter 2}}</ref> According to Long, "the importance of Heraclitus to later Stoics is evident most plainly in Marcus Aurelius."<ref>Long page 56.</ref> Explicit connections of the earliest Stoics to Heraclitus showing how they arrived at their interpretation are missing but they can be inferred from the Stoic fragments. Long concludes to "modifications of Heraclitus."<ref>Page 51.</ref>
+It began among the Greeks and became the major philosophy of the Roman Empire before declining with the rise of Christianity in the 3rd century.
 The Stoics were interested in Heraclitus' treatment of fire. In addition to seeing it as the most fundamental of the four elements and the one that is quantified and determines the quantity (logos) of the other three, he presents fire as the cosmos, which was not made by any of the gods or men, but "was and is and ever shall be ever-living fire."<ref name = "suetme"/> This is the closest he comes to a substance, but it is an active one altering other things quantitatively and performing an activity Heraclitus describes as "the judging and convicting of all things."<ref>DK B66.</ref> It is "the thunderbolt that steers the course of all things."<ref>DK B64.</ref> There is no reason to interpret the judgement, which is actually "to separate" (krinein), as outside of the context of "strife is justice" (see subsection above).
-The earliest surviving Stoic work, the ''Hymn to Zeus'' of [[Cleanthes]],<ref>Different translations of this critical piece of literature, transitional from pagan polytheism to the modern religions and philosophies, can be found at {{cite web | first=T.W. | last=Rolleston | title=Stoic Philosophers: Cleanthes' Hymn to Zeus | url=http://www.geocities.com/WestHollywood/Heights/4617/stoic/zeus.html | publisher=www.numinism.net | accessdate=2007-11-28}} {{cite web | first=M.A.C. | last=Ellery | title=Cleanthes' Hymn to Zeus | url=http://www.utexas.edu/courses/citylife/readings/cleanthes_hymn.html | publisher=Tom Sienkewicz at www.utexas.edu | year=1976 | accessdate=2007-11-28 }} {{cite web | author=Translator not stated | title=Hymn to Zeus | url=http://thriceholy.net/Texts/Cleanthes.html | publisher=Holy, Holy, Holy at thriceholy.net: Hypatia's Bookshelf }}</ref> though not explicitly referencing Heraclitus, adopts what appears to be the Heraclitean logos modified. [[Zeus]] rules the universe with law (''nomos'') wielding on its behalf the "forked servant", the "fire" of the "ever-living lightening." So far nothing has been said that differs from the Zeus of [[Homer]]. But then, says Cleanthes, Zeus uses the fire to "straighten out the common logos" that travels about (''phoitan'', "to frequent") mixing with the greater and lesser lights (heavenly bodies). This is Heraclitus' logos, but now it is confused with the "common nomos", which Zeus uses to "make the wrong (''perissa'', left or odd) right (''artia'', right or even)" and "order (''kosmein'') the disordered (''akosma'')."<ref>The ancient Greek can be found in {{cite book | first=E.H. | last=Blakeney | title=The Hymn of Cleanthes: Greek Text Translated into English: with Brief Introduction and Notes | city=New York | publisher=The MacMillan Company }} Downloadable Google Books at [http://books.google.com/books?id=C-gqSkvGz-kC&pg=PA2&dq=Hymn+to+Zeus+Cleanthes&as_brr=3&ei=nQ9QR6fdNIuEpgK-o4DyDQ#PPA1,M1].</ref>
+The earliest surviving Stoic work, the ''Hymn to Zeus'' of [[Cleanthes]],<ref>Different translations of this critical piece of literature, transitional from pagan polytheism to the modern religions and philosophies, can be found at [http://www.geocities.com/WestHollywood/Heights/4617/stoic/zeus.html T.W.Rolleston: Stoic Philosophers: Cleanthes' Hymn to Zeus 2007-11-28 {{cite web | first=M.A.C. | last=Ellery | title=Cleanthes' Hymn to Zeus | url=http://www.utexas.edu/courses/citylife/readings/cleanthes_hymn.html | publisher=Tom Sienkewicz at www.utexas.edu | year=1976 | accessdate=2007-11-28 }} {{cite web | author=Translator not stated | title=Hymn to Zeus | url=http://thriceholy.net/Texts/Cleanthes.html | publisher=Holy, Holy, Holy at thriceholy.net: Hypatia's Bookshelf }}</ref> though not explicitly referencing Heraclitus, adopts what appears to be the Heraclitean logos modified. [[Zeus]] rules the universe with law (''nomos'') wielding on its behalf the "forked servant", the "fire" of the "ever-living lightening." So far nothing has been said that differs from the Zeus of [[Homer]]. But then, says Cleanthes, Zeus uses the fire to "straighten out the common logos" that travels about (''phoitan'', "to frequent") mixing with the greater and lesser lights (heavenly bodies). This is Heraclitus' logos, but now it is confused with the "common nomos", which Zeus uses to "make the wrong (''perissa'', left or odd) right (''artia'', right or even)" and "order (''kosmein'') the disordered (''akosma'')."<ref>The ancient Greek can be found in {{cite book | first=E.H. | last=Blakeney | title=The Hymn of Cleanthes: Greek Text Translated into English: with Brief Introduction and Notes | city=New York | publisher=The MacMillan Company }} Downloadable Google Books at [http://books.google.com/books?id=C-gqSkvGz-kC&pg=PA2&dq=Hymn+to+Zeus+Cleanthes&as_brr=3&ei=nQ9QR6fdNIuEpgK-o4DyDQ#PPA1,M1].</ref>
-In short, the logos has developed from being an impersonal and even random eternal quantitative plan of change associated with the upward-downward way and especially fire taking precedence even over the will of Zeus, who did not create it, to being the instrument and design of God, who is personal, whose children humans and only humans are,<ref>Cleanthes, ''Hymn to Zeus''.</ref> which he uses to bring about order and correct wrong. It remained logically only to affirm unequivocally the identity of God with his logos, which was done in the [[Gospel of John]].
+The Stoic modification of Heraclitus' idea of the Logos was also influential on Jewish philosophers such as Philo of [[Alexandria]], who connected it to "Wisdom personified" as God's creative principle. Philo uses the term Logos throughout his treatises on Hebrew Scripture in a manner clearly influenced by the Stoics.
 ==Notes==

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 ===Aristotle===
-[[Aristotle]] brings his [[Aristotelian logic|logic]] to bear against Heraclitus in ''[[Metaphysics (Aristotle)|Metaphysics]]'' invoking the [[Law of thought|identity laws]]:<ref>Book 4, Chapters 7-8, Paragraph 1012.</ref><blockquote>... there cannot be an intermediate between contradictories, but of one subject we must either affirm or deny any one predicate.</blockquote>Bearden describes "one subject" as a snapshot in [[spacetime]]. The identity laws apply to simultaneous snapshots of A and B but as soon as they are not simultaneous the [[Problem of change|change problem]] occurs. Says Bearden, the laws:<blockquote>... are monocular, unchanging, 3-dimensional, spatial, non-temporal relational statements. Any statement that is temporal, changing or 4-dimensional will thus appear as a logical paradox to this logical shorthand.</blockquote>If the "one subject" becomes 4-dimensional, any delimited chunk includes starting and ending snapshots as well as everything in between. If over that time A becomes not-A then both are in the "one subject". As the identity law is only applied subsequent to the experience of A and not-A the two are superimposed in the final snapshot: the object is both A and not-A.
+[[Aristotle]] brings his [[Aristotelian logic|logic]] to bear against Heraclitus in ''[[Metaphysics (Aristotle)|Metaphysics]]'' invoking the identity laws:<ref>Book 4, Chapters 7-8, Paragraph 1012.</ref><blockquote>... there cannot be an intermediate between contradictories, but of one subject we must either affirm or deny any one predicate.</blockquote>Bearden describes "one subject" as a snapshot in spacetime. The identity laws apply to simultaneous snapshots of A and B but as soon as they are not simultaneous the change problem occurs. Says Bearden, the laws:<blockquote>... are monocular, unchanging, 3-dimensional, spatial, non-temporal relational statements. Any statement that is temporal, changing or 4-dimensional will thus appear as a logical paradox to this logical shorthand.</blockquote>If the "one subject" becomes 4-dimensional, any delimited chunk includes starting and ending snapshots as well as everything in between. If over that time A becomes not-A then both are in the "one subject". As the identity law is only applied subsequent to the experience of A and not-A the two are superimposed in the final snapshot: the object is both A and not-A.
 Bearden therefore postulates a conditional identity law: the first three apply if time is not considered but if it is then the dual, or Heraclitean law, applies. Aristotle might have had access to this result if he had applied his [[Potentiality and actuality (Aristotle)|theory of act and potency]], which asserts that an object is actually what it is sampled to be and is potentially whatever it has been or will be. An object might be therefore actually A and potentially not-A simultaneously.

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 The philosophy of Heraclitus is summed up in his cryptic utterance:<ref>(DK22B12, quoted in Arius Didymus apud Eusebius, ''Prep.Ev.'', 15.20.2)</ref>
-"ποταμοῖσι τοῖσιν αυτοῖσιν ἐμϐαίνουσιν, έτερα και έτερα ὕδατα ἐπιρρεῖ."<br>Potamoisi toisin autoisin embainousin, hetera kai hetera hudata epirrei<br>"On those stepping into rivers the same, other and other waters flow."</blockquote>
+"ποταμοῖσι τοῖσιν αυτοῖσιν ἐμϐαίνουσιν, έτερα και έτερα ὕδατα ἐπιρρεῖ."<br>Potamoisi toisin autoisin embainousin, hetera kai hetera hudata epirrei<br>"On those stepping into rivers the same, other and other waters flow."</ref>
 The quote from Heraclitus is interpreted by [[Plato]] as:<ref>''[[Cratylus (dialogue)|Cratylus]]'' Paragraph 402 section a line 8.</ref>
-<blockquote>{{polytonic|πάντα χωρεῖ καὶ οὐδὲν μένει}}<br>Panta chōrei kai ouden menei
+πάντα χωρεί και ουδέν μένει}}<br>Panta chōrei kai ouden menei
-</blockquote>
 Instead of "flow" Plato uses ''chōrei'', to change ''chōros'', or ground, and not to "remain", with which ''menei'' is cognate. Just previously Plato explained:<ref>''[[Cratylus (dialogue)|Cratylus]]'' Paragraph 401 section d line 5.</ref>
-<blockquote>τα όντα ιέναι τε πάντα καί μένειν ουδέν}}<br>ta onta ienai te panta kai menein ouden<br>"All beings going and remaining not at all"</blockquote>
+<blockquote>τα όντα ιέναι τε πάντα καί μένειν ουδέν<br>ta onta ienai te panta kai menein ouden<br>"All beings going and remaining not at all"</blockquote>
 At first thought Heraclitus might be supposed to be asserting nothing more profound or obscure than that we exist in a field or continuum in which everything is constantly in flux or process: a non-remarkable observation for such a famous philosophy. However, the assertions of flow are coupled in many fragments with the enigmatic river image:<ref>DK B49a, Harris 110. Others like it are DK B12, Harris 20; DK B91, Harris 21.</ref>
-<blockquote>"Ποταμούς τους αυτούς ἐμβαίνομέν τε καί ουκ ἐμβαίνομεν, εἶμέν τε καὶ οὐκ εἶμεν."}}
+"Ποταμούς τους αυτούς εμβαίνομέν τε καί ουκ εμβαίνομεν, εσμέν τε και ουκ εσμεν."
-<br>"''We both step and do not step in the same rivers. We are and are not.''"</blockquote>
+<br>"''We both step and do not step in the same rivers. We are and are not.''"</ref>
-As a fellow [[Ionia]]n, Heraclitus was certainly familiar with the preceding [[Substance theory|substance]] solution of the [[Milesian school]] to the [[problem of change]]. The problem only exists under the law of identity, one formulation of which is the [[law of excluded middle]]. The classical formulation of that law had to wait for [[Aristotle]] but it was nevertheless known and operant in [[pre-socratic philosophy]].
+As a fellow [[Ionia]]n, Heraclitus was certainly familiar with the preceding substance solution of the [[Milesian school]] to the problem of change. The problem only exists under the law of identity, one formulation of which is the law of excluded middle. The classical formulation of that law had to wait for [[Aristotle]] but it was nevertheless known and operant in [[pre-socratic philosophy]].
 In the fragment above Heraclitus is proposing that another law also is in effect. The law of identity states that an identity, say A, is identical to itself, is not non-A, and is not both A and non-A. Heraclitus affirms the middle in the passage above, that the A is both A and not-A. As far as the assertion is true, the change problem disappears and does not need a solution.

@@ Line 49: / Line 49: @@
 ===Death===
-Heraclitus' life as a highland herbivore was interrupted by a general [[edema]] and impairment of vision. The physicians he consulted were unable to prescribe a cure. He treated himself with a liniment of cow manure and baking in the sun, believing that this method would remove the fluid. After 24 hours of treatment he died and was interred in the marketplace.<ref name=IX6/>
+Heraclitus' life as a highland herbivore was interrupted by a general edema and impairment of vision. The physicians he consulted were unable to prescribe a cure. He treated himself with a liniment of cow manure and baking in the sun, believing that this method would remove the fluid. After 24 hours of treatment he died and was interred in the marketplace.<ref name=IX6/>
 ==Philosophy==

@@ Line 31: / Line 31: @@
 Diogenes relates that [[Sotion]] said he was a "hearer" of [[Xenophanes]], which seems to be paradoxical, as (so says Diogenes) he had taught himself by questioning himself. The word hearer implies that he was physically present at the speaking of Xenophanes in some capacity. English pupil or disciple have implications not in the Greek as to method, purpose and assent. Burnet states in any case that "...&nbsp;Xenophanes left Ionia before Herakleitos (Greek spelling) was born."<ref>Chapter 3 beginning.</ref> Insufficient information survives to resolve the question.
-Diogenes relates that as a boy Heraclitus had said he "knew nothing" but later claimed to "know everything."<ref name=IX6/> The Greek for "know" changes from the aorist, or indefinite past, to the [[perfect tense|perfect]], which is a stative aspect: he was in a state of knowing as a result of some previous event. For the event he affirmed that he "heard no one" but "questioned himself." The implication is that man contains all knowledge within himself to be elicited by self-questioning, and yet he says: "The things that can be seen, heard and learned are what I prize the most"<ref>DK B55.</ref> The self-examination then may only be a program of objective inquiry.
+Diogenes relates that as a boy Heraclitus had said he "knew nothing" but later claimed to "know everything."<ref name=IX6/> The Greek for "know" changes from the aorist, or indefinite past, to the perfect, which is a stative aspect: he was in a state of knowing as a result of some previous event. For the event he affirmed that he "heard no one" but "questioned himself." The implication is that man contains all knowledge within himself to be elicited by self-questioning, and yet he says: "The things that can be seen, heard and learned are what I prize the most"<ref>DK B55.</ref> The self-examination then may only be a program of objective inquiry.
 ===Character===