Heraclitus, the Cosmic Fire, and Universal Flux
Large Hadron Collider: What is the fundamental nature of the universe? What is the world made of? How does this stuff change? And how, if at all, do we interact with the cosmos?
The pre-Socratic philosophers are, to be blunt, intensely fucking exciting. They really are. And I think it’s because they’re trying to answer, in an understandably limited way, the same questions we’re still addressing, for instance with theAt the risk of sounding like Carl Sagan (who’s a worthy model for emulation), it’s marvelous to think that in the sixth century BCE, Thales of Miletus was already asking these questions, which really are the biggest of the ‘Big Questions’.
Thales, memorably said all things are transformations of water; his successor Anaximander, meanwhile, talked about an endless reservoir of qualities (bright, dark, hot, cold, and so forth) which emerge as worlds at different times from and are absorbed back into that reservoir. Another follower, Anaximenes, took the primary physical reality to be air (which is certainly true in Congress). Xenophanes thought the primary reality is the unity of a single God, seeing the Greek panoply of gods as wishful projection. Empedocles, who Freud took for his model, believed the ultimate principle of the universe is the ongoing conflict between love and strife. Against these, Heraclitus is often held to believe the primary stuff of the universe is fire.
The tradition goes back to Aristotle and is not entirely fair. What Heraclitus says is more complicated and profound. You could read his 125 fragments in twenty minutes; and only come to understand them after a lifetime of effort. Not for nothing was he known as “the Dark” and “the Obscure”. We can call his principle the unity of opposites; but that’s a tentative stab in ‘the Dark’.
Let’s take on Heraclitus in seven quotes:
21. “You cannot step in the same river twice.”
His most important statement. The theme of ceaseless change is an old one in philosophy. It’s easy to understand why. We cannot even describe the daytime sky without allowing for its appearance to change within the hour. The sun and moon will replace each other, the colors of things will change, seasons will replace one another, and we ourselves will keep changing. Whenever we attempt to hold a moment in internal reflection it is promptly washed away in a flood of external perception. Stuck in the Now, it is nearly impossible to make any true statements about the Past or Future, a point that Parmenides took to an extreme. In this fragment, the theme is universal flux. The world is in a state of constant change. Even the most solid mountain is fluidity in slow motion. Most accounts of the physical world agree with the Greeks that everything is always in a course of coming-to-be or passing away.
26. “It should be understood that war is the common condition, that strife is justice, and that all things come to pass through the condition of strife.”
I believe this tells how things change. Heraclitus sees change as an alteration of relative qualities: the warm becomes cold, the moist becomes dry, the light becomes dark. Instead of this change being mediated by a third state (as in Aristotle), two come into conflict and one wins out. The fluctuations of the universe are jockeying for position, and the changes of the physical world occur outside our control.
29. “The universe, which is the same for all, has not been made by any god or man, but it has always been, is, and always will be- an ever-living fire, kindling itself by regular measures and going out by regular measures.”
The image of the divine fire is most closely associated with Heraclitus. Fire is the process of change, symbolically and literally. It gives warmth and light, moves swiftly, and affects changes between states. The cosmic fire is continually extinguished and inflamed. Heraclitian time is cyclical; Nietzsche suspected he was the first to hit on the concept of eternal recurrence. (Nietzsche: “My predecessors: Heraclitus, Empedocles, Spinoza, Goethe.”) Again, Aristotle suggests that Heraclitus took fire literally as the stuff of the universe, and later writers have taken Heraclitian fire to be symbolic; the truth is probably more both/and than either/or.
43. “Soul is the vaporization out of which everything else is derived; moreover it is the least corporeal of things and is in ceaseless flux; for the moving world can only be known by what is in motion.”
The Soul/Psyche, according to Heraclitus, originates in what is moist. Then, it moves upward through fire to vapor, or downwards towards moisture. We are born from the liquid womb and selfhood emerges from moisture. Soul, then, has the unique quality of existing and knowing itself in existence; self-knowledge is this bright and upward motion. Does Heraclitus believe that the psyche can achieve permanent transmundane status? It’s a topic of debate, but I think so.
108. “The way up and the way down are one and the same.”
How is it possible for the soul to move upwards and downwards? Well, we do it all the time. If you have a naturalistic image of this movement of the soul, you’ll notice that water moves from earth to fire to vapor, while the reverse happens. One way of describing this is backsliding; but another is ongoing simultaneous processes. Biological life would be another example, in which growth and death happen simultaneously. As for the soul, Heraclitus might be saying it moves upwards towards the transmundane while shedding its physical nature downwards. I don’t know if this is reading in too much though.
Fragment 108 is also something characteristically Heraclitian: the paradoxical statement. The term used for this sort of paradox is “unity of opposites”. Heraclitus believed that opposites tend towards unity, from conflict to concord. Other philosophers saw the world as made of traits in opposition: day and night, light and dark, et cetera; Heraclitus sees individual traits as more like points on opposite sides of a potter’s wheel: essentially unified aspects of a larger whole. Think of day and night, which really are different and relative moments in the earth’s rotation. It also works for up and down, if we think of something burning in a fire, going up as smoke, and down as ash.
64. “Although intimately connected with the Logos, men keep setting themselves against it.”
The divine Logos, which humans mistakenly call Zeus, permeates all things, and gives us intelligence, entering our body when we awake each day. Because the Greek term can also mean “word” and “truth”, the Logos is often associated with the Christian God. Heraclitus, however, sees the Logos as more universal and detached from human affairs. Xenophanes, again, thought the gods were fictions, in that the characteristics of the universal mystery can’t be pulled out by us; Heraclitus sees the gods as mortal and the Logos as higher and more universal; the one from which all particulars come. He first writes the words on American money: out of many, one.
118. “Listening not to me but to the Logos, it is wise to acknowledge that all things are one.”
A key Heraclitian concept is Enantiodromia– running to its opposite. At the higher level of Logos, seeming opposites come into concord and plurality becomes unity.
Video: Carl Sagan on the pre-socratics
Video: Heraclitus and the Buddha
Endnotes:
1. I’d like to post about Parmenides next. I know the pre-Socratics aren’t exactly as exciting as health care reform or the Pope. But what can I say? This stuff really turns my crank.
21. “You cannot step in the same river twice.”
This has always been regarded as metaphorical, but its status as a simple (if prescient) statement of fact regarding the Cuyahoga is made clear by the recently decoded:
21A. “because the first time, both of your feet were burned off.”Report
Heheh, awesome!Report
Must be wary of presocratic pronouncements on Cleveland, since their transmission has been so heavily influenced by the Big Aristotle.Report
/This stuff really turns my crank./
mine too.Report
Excellent Rufus F!
Heraclitus (B86): “Through lack of faith (apistie) the divine escapes being known.”
Voegelin on Xenophanes: “…and only when the one God is understood in his formless transcendence as the same God of every man will the nature of every man be understood as the same by virtue of the sameness of his relation to the transcendent divinity.”
And so, Voegelin argues, the truth of man and God are bound together, it is one. But man is required to “open his psyche” to that truth, his existence then becomes “open,” through the “periagoge,” the turning around/away from the untruth of human existence.
Voegelin tells us that this period, the Axial Age (800-500 BCE), marks a time in the history of man that he refers to as a “leap in being,” because while the Greeks were analyzing the “nous” the Israelites were involved in pneumatic revelations as were a number of other religious and philosophical movements around the world.Report
As I understand it, at least philosophically, it’s partly opening one’s psyche and partly asking repeatedly for it to be opened from without- for the veils to be removed from perception. McLuhan once said the only way to come to the Church was on one’s knees, which I think gets at the same idea.
I agree it’s a pretty fascinating body of literature from that period. It’s hard for me to tell if it was just such a highly charged period, or if the time before involved even more searching, but without being written down. The earliest writings, however, are somewhat rudimentary on these points. But, I agree with the sense that this time is exciting because we can watch humans begin asking for the veils to be removed from the numinous.Report
I blogged about Heraclitus a while back, on my other blog.Report
Yeah, I found the too-close-readings in Popper to be annoying as well.Report
Do I detect an emerging pattern? Sappho as Zen koan, now Heraclitus as crypto-Buddhist…
But be careful about taking Heraclitus’ statement about the river to mean “everything is constantly in flux.” This might be overstating his views under the influence of a later Platonic framework, as Kirk Raven & Schofield discuss in “The Presocratic Philosophers” (which by the way is an excellent general source if you’re not using it already).Report
No, you don’t need to. I just linked to that video about Buddhism because I thought people might find it interesting- it wasn’t an endorsement. Also, when I compared Sappho fragments to koans, I was speaking poetically- such as comparing a tree to an umbrella. Just saying they’re similar, but not talking about intent.
Thanks for the recommendation. I’ll get that book if the library has it. I’d read a wee bit of Heraclitus a while ago, but otherwise pretty much came to the pre-Socratics last week. So general guides would be a great help.Report
Oh I was just making an observation, not assuming any grand pronouncement on your part. But then again, it’s not like ancient Greek and Indian traditions were totally distinct: both Homeric and Sanskrit epics of course come from the same Indo-European roots, and Alexander the Greek brought a fascinating Greco-Buddhist syncretism in his wake. Between those points, though, it’s pretty silly to press any similarities we find as more than coincidental.
And the KRS book is really awesome–I get more use out of it now than pretty much any Greek text on my shelf. It’s got every fragment you could possibly want from proto-philosophical mythology to materialist contemporaries of Plato, in both Greek and English, plus commentary that’s scholarly but still accessible. I definitely recommend checking it out before discussing Parmenides (to which I look forward!).Report
Yeah, I was a bit surprised in Herodotus to see so much knowledge about India. Also, I find the time after Alexander- pretty much the entire Hellenistic era- to be extremely interesting.
Thanks for the recommendation. I’m going to go see how much of that book Google books will reveal to me and then drive down to my library when I have a chance. I’ve been using the translation by Leonardo Taran, which has some interesting essays attached and good explanations of how he translated various phrases.Report
I think you mean you used Taran for Parmenides. Did he also edit Heraclitus or did you use something else?Report
Sorry, that was supposed to be a reply to Rufus at 7:41.Report
Yeah, I mean that’s where I read the translations of Parmenides and I’m hoping to supplement him with the book you recommended. I used Philip Wheelwright for Heraclitus, although it’s a fairly old translation. Ideally, of course, I’d like to read these writers in Greek, but I’ve only just started learning it. I’ve mostly been working on learning Latin and I think I can now read those texts (very slowly) when we get to that time period, but I still need to find a good text on reading classical Greek.Report