Is Heraclitus the greatest philosopher no one talks about? And what did this thinker mean when he said the world is made of fire?
Many scholars credit Heraclitus with writing the world’s first philosophical treatise. The trouble is, his work has been lost.
But this ancient Greek sage was not only a profound thinker – he was also a poet whose style was so powerful, it inspired generations of commentary. So, we might not have access to Heraclitus’s original treatise, but we do have quotations from it in the works of others. Scholars have called these quotations the ‘Fragments’.
These few surviving lines have been enough to heavily influence thinkers like Friedrich Nietzsche, Carl Jung, and Martin Heidegger, all of whom studied the Fragments relentlessly.
And if some of the world’s greatest thinkers had something to learn from Heraclitus, perhaps it’s not a bad idea for us to hear what he has to say. So let’s dive right in into the mystical, mind-bending philosophy of Heraclitus. A philosophy of creation, destruction, water – and fire.
(You can watch the video version of this essay on YouTube.)
The Teachings Of Heraclitus
Heraclitus’ starting point is simple. He
- The Fairy Tale Sleeping Beauty and the Year by Richard John Fraser Cooper
The Fairy Tale Sleeping Beauty and the Year By Richard John Fraser Cooper Who has not been taken aback by the unprecedented events of this year? Going forward, we are undoubtedly in a time of change, but what kind of change, and what may be learnt from times of change that have gone before? Much can be learnt when we more deeply question the events of one hundred years ago and see the movement of spiritual history in relation to Rudolf Steiner has drawn our attention to looking at history through the lens of years. Each year phase carries 3 x 33 1/3 years within it, to make a total of one hundred. Steiner showed how the rhythm of /3 years mirrors the life of Christ on earth, from birth to crucifixion and resurrection. It is therefore important to explore how we may reconnect with what was initiated years ago, in its positive and negative aspects, to gain insight into mankind’s struggle toward the Christ impulse. years ago from the ominous outbreak of the Coronavirus Crisis in , the official implementation of the Treaty of Versailles was signed on the 10 January, The Treaty, enforcing reparation payme
Heraclitus and the Birth of the Logos
Heraclitus seems to contradict himself on whether there is a God. The Logos is not God as such, and in some statements he sees the universe as a kind of self-perpetuating mechanism that “has not been made by any god or man, but it always has been, is, and will be – an ever-living fire, kindling itself by regular measures and going out by regular measures.” Yet elsewhere, he clearly says that there is a divine mind with an intelligent purpose, in contrast to the blindness of man:
“Man is not rational; only what encompasses him is intelligent.”
It is possible to know, or at least be aware of, “the intelligence by which all things are steered through all things.” There is a “hidden harmony” in the uni- verse, hidden because all our names that might approximate it – God, Zeus, Logos, and so on – are our conceptions, when the essential unity is beyond words and concepts. Of the average person Heraclitus writes, “They pray to images, much as if they should talk to houses; for they do not know the nature of gods.” The only thing stopping us from awareness of this hidden harmony is our incredulity. Our minds are so fixed on the material that we t
Heraclitus on Logos
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26 27 28 29 30 31 32 33 34 35 36 37 38 39 40 Heraclitus on Logos Language, Rationality and the Real Enrique Hülsz Almost1 all interpreters of Heraclitus have always had a ready answer to the question: “What was Heraclitus?”2 The mainstream reply assumes as self-evident that he was a philosopher. In what follows I, too, will take for granted that he was a philosopher, but I shall start by pointing out that universal attribution of a philosophical character to Heraclitus’ thought does not really imply monolithic unanimity, since the term “philosophy” can be (and usually is) understood quite equivocally. And I would like to insist that Heraclitus (and, for that matter, all other Presocratics) probably did not use the words “philosophy,” “philosopher,” or “philosophize,” and so could not think of himself or of his own activity as a thinker in these terms.3 Thus the concept of vikosov_a, 1 2 3 Agustín García Calvo’s views about the non-philosophical character of Heraclitus’s thought are among the few exceptions that I know of. See A. García Calvo, Razn comffln. Edicin crtica, ordenacin, traducci
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