Javascript must be enabled to continue!
Elements and Opposites in Heraclitus
View through CrossRef
Abstract
In this paper, I discuss the various characteristics of Heraclitus’ theory of elemental transformation that can reasonably be gleaned from the extant fragments. While there has been some recent work on Heraclitus’ theory of elemental transformation, there has been a lack of discussion concerning the properties of the particular elements and their relation to the cardinal opposites. In this paper I argue that fragment B126 (“Cold things warm up, warm things cool off; wet things dry up and dry things moisten”) is an explanandum for Heraclitus. It is meant to invoke certain questions in his readers’ minds: How is it that cold things come to hold an opposing property (i. e. “hot”)? What type of change occurs such that a wet thing can become dry? How is it that things hold these properties in the first place? I argue that Heraclitus’ theory of elemental transformation (B31, B36 and B76) is the explanans for B126 and is capable of answering these questions. That is, the observable change evident in B126 is explained by a set of transformations between elemental stuffs. Because of this connection between B126 and his theory of elements, Heraclitus’ theory of elemental transformation is rightly understood as a ‘unity of opposites’ thesis. However, I argue that the transformation of opposites can only be one opposites thesis among several opposites theses.
Title: Elements and Opposites in Heraclitus
Description:
Abstract
In this paper, I discuss the various characteristics of Heraclitus’ theory of elemental transformation that can reasonably be gleaned from the extant fragments.
While there has been some recent work on Heraclitus’ theory of elemental transformation, there has been a lack of discussion concerning the properties of the particular elements and their relation to the cardinal opposites.
In this paper I argue that fragment B126 (“Cold things warm up, warm things cool off; wet things dry up and dry things moisten”) is an explanandum for Heraclitus.
It is meant to invoke certain questions in his readers’ minds: How is it that cold things come to hold an opposing property (i.
e.
“hot”)? What type of change occurs such that a wet thing can become dry? How is it that things hold these properties in the first place? I argue that Heraclitus’ theory of elemental transformation (B31, B36 and B76) is the explanans for B126 and is capable of answering these questions.
That is, the observable change evident in B126 is explained by a set of transformations between elemental stuffs.
Because of this connection between B126 and his theory of elements, Heraclitus’ theory of elemental transformation is rightly understood as a ‘unity of opposites’ thesis.
However, I argue that the transformation of opposites can only be one opposites thesis among several opposites theses.
Related Results
Olearius on Atomism and Theism in Heraclitus: A Presocratic in late 17th century Germany
Olearius on Atomism and Theism in Heraclitus: A Presocratic in late 17th century Germany
AbstractIn a 1697 monograph, Gottfried Olearius (1672–1715) endeavours to establish Heraclitus as an important new witness for a general thesis upheld by Ralph Cudworth in 1678. Ac...
The concept of “nature” in the natural law doctrine of Heraclitus of Ephesus
The concept of “nature” in the natural law doctrine of Heraclitus of Ephesus
The article substantiates the hypothesis of the historian of philosophy Charles Kahn and philosopher A. V. Lebedev about the presence of ontological doctrine of natural law encoded...
Heraclitus (ca. 500 BCE)
Heraclitus (ca. 500 BCE)
Abstract
Heraclitus was a Presocratic philosopher in Ephesus, a Greek city in Ionia, ruled at the time by Persia. Little is known about his life. He reputedly wrote a tre...
Heraclitus’ Implicit Theory of Action
Heraclitus’ Implicit Theory of Action
I argue that Heraclitus has an implicit theory of action: successful intentional action is dependent on a grasp of logos which is a causal account of all things in the cosmos. My a...
Vorsokratische Philosophie als Seelentherapie? Das Beispiel Heraklit
Vorsokratische Philosophie als Seelentherapie? Das Beispiel Heraklit
Abstract
A series of writings describes Hellenistic philosophy as spiritual guidance. Starting from a selection of Heraclitean fragments, this essay considers whether it is possi...
Decolonising the Feminine: A Critique of the Christianised Arc of Circe in Madeline Miller’s Circe
Decolonising the Feminine: A Critique of the Christianised Arc of Circe in Madeline Miller’s Circe
Madeline Miller’s Circe (2018) presents itself as a feminist retelling of the Odyssey, reimagining Circe as an empowered protagonist. However, beneath this retelling lies a deeper ...
Fragmentation to Wholeness: A Journey Through the Interplay of Opposites
Fragmentation to Wholeness: A Journey Through the Interplay of Opposites
In our quest for understanding, we often adopt a reductionist perspective, focusing on isolated components rather than embracing the complexity of wholes. Yet, true wisdom, freedom...
Zhong-Yong as dynamic balancing between Yin-Yang opposites
Zhong-Yong as dynamic balancing between Yin-Yang opposites
Purpose
The purpose of this paper is to comment on Peter Ping Li’s understanding of Zhong-Yong balancing, presented in his article titled “Global implications of the indigenous epi...

