He called this the Word or logos which he believed operated in the world through the constant changing of opposites into one another.
Logos "The idea that all things come to pass in accordance with this Logos"  and "the Logos is common,"  is expressed in two famous but obscure fragments: This Logos holds always but humans always prove unable to understand it, both before hearing it and when they have first heard it.
For though all things come to be in accordance with this Logos, humans are like the inexperienced when they experience such words and deeds as I set out, distinguishing each in accordance with its nature and saying how it is. But other people fail to notice what they do when awake, just as they forget what they do while asleep.
DK 22B1 For this reason it is necessary to follow what is common. But although the Logos is common, most people live as if they had their own private understanding. DK 22B2 The meaning of Logos also is subject to interpretation: This famous aphorism used to characterize Heraclitus' thought comes from Simplicius a neoplatonistand from Plato's Cratylus.
The word rhei as in rheology is the Greek word for "to stream", and is etymologically related to Rhea according to Plato's Cratylus.
Potamoisi toisin autoisin embainousin, hetera kai hetera hudata epirrei "Ever-newer waters flow on those who step into the same rivers. The assertions of flow are coupled in many fragments with the enigmatic river image: We are and are not.
However, the German classicist and philosopher Karl-Martin Dietz interprets this fragment as an indication by Heraclitus, for the world as a steady constant: And this is [ They go on simultaneously and instantaneously and result in "hidden harmony".
The transformation is a replacement of one element by another: But it always was and will be: All things are an interchange for fire, and fire for all things, just like goods for gold and gold for goods.
He believed fire gave rise to the other elements and thus to all things. He regarded the soul as being a mixture of fire and water, with fire being the noble part of the soul, and water the ignoble part. A soul should therefore aim toward becoming more full of fire and less full of water: According to Heraclitus, worldly pleasures made the soul "moist", and he considered mastering one's worldly desires to be a noble pursuit which purified the soul's fire.
In the bow metaphor Heraclitus compares the resultant to a strung bow held in shape by an equilibrium of the string tension and spring action of the bow: It is more accurate to speak of "the Divine" and not of "God". He removes the human sense of justice from his concept of God; i.
Only Zeus is wise.
In fact there is a note of despair: Whether in this context "daimon" can indeed be translated to mean "fate" is disputed; however, it lends much sense to Heraclitus' observations and conclusions about human nature in general. While the translation with "fate" is generally accepted as in Kahn 's "a man's character is his divinity", in some cases, it may also stand for the soul of the departed.This paper looks at two Greek philosophers, Heraclitus, and Parmenides.
It examines their different theories as to how the universe was created, understanding of the universe, 'way of truth,' 'way of opinion' and the third way.
Heraclitus was an ancient greek philosopher born in Ephesus (near Miletus, the “birthplace of philosophy”) in BC. Heraclitus famously wrote in a way that is very hard to read, and for that reason the other philosopher’s called him “The Obscure” and “The Riddler.”.
Heraclitus does, to be sure, make paradoxical statements, but his views are no more self-contradictory than some of the claims of Socrates. Heraclitus saw the theory of nature and the human condition as intimately connected, and he was one of the first philosophers to make human values a central concern.
Heraclitus attempted to counter Parmenides on that point exactly.
It is said that Parmenides took the stance that motion was impossible, as motion is a type of change, and Heraclitus sought to disprove him. Most worthy of examination are Heraclitus, Parmenides (and his student Zeno), and even Anaxagoras; all of whom contributed ideas and concepts that would prove to be influential to Socrates’ thought.
As such, Parmenides and Heraclitus are generally considered to be two of the founders of ontology. Scholars have generally believed that either Parmenides was responding to Heraclitus, or Heraclitus to Parmenides, though opinion on who was responding to who changed over the course of the 20th century.