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1n the reconstruction of the order and plan of the book of Heraclitus itself. The interpretation of the fragments, . he justly observes, depends upon the connection in which they occurred. It will be necessary, therefore, if we will grasp their true sense, to recover the plan of the original writing. Such a reconstruction Schuster holds to be possible, since by the law of selection, the fragments which have been preserved to us must have been the central thoughts of the original work. Con- trary to Schleiermacher, he accepts aa trustworthy the /l- 12 HERACLITUS* statement of Diogenes (Diog. Laert. ix. 5) that the book of Heraclitus was divided into three partsjor Logoi, the first concerning "the all," the second jfoli- .tical, the third theological, ^n this basis Schuster arranges the fragments, freely translated or rather paraphrased, and interspaced with the restored pro- gress of thought. The well known obscurity of our philosopher, Schuster, contrary to all other critics ex- cept Teichmtiller, supposes to have been partly, at least, intentional, as a precaution against persecution for atheism. O ^he distinctive feature of Schuster's conception of Heraclitus is that he was not a distruster of the senses, but- on the contrary thiB first philosopher who dared to base all knowledge upon sense experience. He was therefore the first of experimental philosophers/ To this idea the introduction of Heraclitus' book was devoted. The majority of people, says the Ephesian, have little interest in that which inunediately sur- rounds them, nor do they think to seek for knowledge by investigation of that with which they daily come in contact (Clement of Alex. Strom, ii. 2, p. 432 ; M. Aurelius iv. 46 ; cp. frags. 5, 93). Nevertheless, that which surrounds us is the source of knowledge. Nature is not irrational and dumb, but is an ever living Voice plainly revealing the law of the world. This Voice of Nature is the Heraclitic Logos. The thought which Heraclitus utters in the passage stand- ing at the beginning of his book (frag. 2, Hippolytus, Ref . haer. ix. 9 ; cp. Aristotle, Rhet. iii. 5, p. 1407, b. 14) is no other than that which since the Renaissance has ^ Compare Plutarch. Pyth. orac. 21, p. 404 ; =: frag. 11 ; Clement of Alex'. Strom, v. 13, p. 699 ; = frag. 116. The numbers refer not to Schuster's numbering of the fragments, but to that of the present work, which is the numeration oi Bywater, HISTORICAL AND CRITICAL. 13 inspired natural science and its accompanying specu- lation, namely, that truth is to be won by observation of the visible world. But the people, he complains, despise the revelation which Nature offers us with audible voice. Why, asks Heraclitus (Hippolytus, Ref . haer. ix. 9 ; cp. frag. 47), should an invisible harmony, be better than a visible ? It is not better, but, on the contrary, whatever is the object of seeing, hearing, or investigation, that I particularly honor (idem ix. 10 ; cp. frag. 13).
2ith audible voice. Why, asks Heraclitus (Hippolytus, Ref . haer. ix. 9 ; cp. frag. 47), should an invisible harmony, be better than a visible ? It is not better, but, on the contrary, whatever is the object of seeing, hearing, or investigation, that I particularly honor (idem ix. 10 ; cp. frag. 13). Men, therefore, must trust their eyes (Polybius, xii. 27 ; cp. frag. 15) and not make reckless guesses concerning the weightiest things (Diog. Laert. ix. 73 ; cp. frag. 48). That Heraclitus' theory of knowl- edge, therefore, based it upon sense perception and reflection thereupon, is shown, continues Schuster, not only by the above passages, but also by the fact that the exaggerated form of the theory held by Protagoras (cp. Plato's Theaetetus) must necessarily have had its source in Heraclitus, his master. None the less is this shown also by Parmenides' attack on the empirical theory of knowledge (Sextus Empir. vii. 3), which could have been aimed only at the philoso- pher of Ephesus (Schuster, pp. 7 and 13-42). Turning now from the theory of knowledge to its results, the first law which the observation of Nature teaches us is the law of eternal and recurrent mo- tion {TrduTa xo)pet xal oudeu fihu^ Plato, Crat. p. 402 A). The starting point and central position of our philoso- pher we must find in this recurrent motion, rather fhan in the primitive fire which itself held a subordi- nate place in the system. But the Heraclitic motion was not conceived as any absolute molecular change in the modern sense, nor yet as that absolute insta- bility which appeared in the nihilism of the later 14 HERACLITUS. Heracliteans. It was rather conceived in a simpler way, as a general law that everything comes to an end and there is nothing permanent. Under this was included : 1) spacial motion, as of the flowing river ; 2) qualitative change, as in the human body; 3) a kind of periodicity which brings everything under its dominion. The last was the most emphasized. Birth and death are im.iversal; nothing escapes this fate. There is no fixed or unmoved being above or outside the shifting world, no divine heavenly existence that does not change, but all is involved in the same perpetual ebb and flow, rise and fall, life and death (Schuster, p. 81 flf.). But this life and death of the universe is literal, not figurative. The world itself is a great living organism subject to the same alternation of elemental fire, air, and water. This thoroughgoing hylozoism which Schuster attributes to Heraclitus, he bases principally on the writing de diaeta of Pseudo-Hippocrates, who, he believes, made a free use of the work of Heraclitus, if he did not directly plagiarize from him. Comparing this writing (particularly the passage, c. 10, p. 638) with Plato's Timaeus (p. 40 A, also drawn from Hera- clitus), he ventures to reconstruct the original as follows : " Everything passes away and nothing per- sists.
3of the work of Heraclitus, if he did not directly plagiarize from him. Comparing this writing (particularly the passage, c. 10, p. 638) with Plato's Timaeus (p. 40 A, also drawn from Hera- clitus), he ventures to reconstruct the original as follows : " Everything passes away and nothing per- sists. So it is with the river, and so with mortal beings ; in whom continually fire dies in the birth of air, and air in the birth of water. So also with the divine heavenly existence, which is subject to the same process, for we are in reality only an imitatioh of that and of the whole world; as it happens with that so it must happen with us, and inversely we may judge of that by ourselves " (Schuster, p. 118). The life principle of the universe, as of the human HISTORICAL AND CRITICAL. 15 organism, is fire. This fire is everywhere present, so that "everything is full of gods and souls'' (Diog. Laert. ix. 7). The life of the body is sustained by the breath which inhales the dry vapors kindred to fire. At night, when the sun is extinguished and the world becomes unconscious, we inhale the dark wet vapors and sink into death-like sleep (Schuster, p. 135). The sun, which is new every day, changes at night into the surrounding air and then into the water of the sea. The sea produces the daily sun, as it is the source of all earthly phenomena. On a large scale this three- fold change takes place with the universe, which will ultimately be consumed in fire, again to become sea and cosmos. This is " the way up and down " — not a circular movement of the elements within the cosmos (Zeller), but the periodicity of the world itself. The way up and the way down relate only to the cosmogony. The latter is the creation of the world by condensation of fire into water, then earth ; the former is the reverse process of vaporization (Id. p. 169). This law or order is not dependent upon any divine purposeful will, but all is ruled by an inherent neces- sary ** fate." The elemental fire carries within itself the tendency toward change, and thus pursuing the way down, it enters the " strife " and war of opposites which condition the birth of the world (dcaxoaiiTjacf), and experience that hunger {y^pT^aixoaoi/TJ) which arises in a state where life is dependent upon nourishment, and where satiety (x6po(:) is only again found when, in pursuit of the way up, opposites are annulled, and " unity " and " peace " again emerge in the pure original fire {imijp(oac(;). This impulse of Nature towards change is conceived now as "destiny," " force," " necessity," " justice," or, when exhibited 16 HERACLITUS. in definite forms of time and matter, as *' intelligence '* (Id. p. 182, 194 ff.). - The Heraclitic harmony of opposites, as of the bow and the lyre, is a purely physical harmony.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
1n the reconstruction of the order and plan of the book of Heraclitus itself. The interpretation of the fragments, . he justly observes, depends upon the connection in which they occurred. It will be necessary, therefore, if we will grasp their true sense, to recover the plan of the original writing. Such a reconstruction Schuster holds to be possible, since by the law of selection, the fragments which have been preserved to us must have been the central thoughts of the original work. Con- trary to Schleiermacher, he accepts aa trustworthy the /l- 12 HERACLITUS* statement of Diogenes (Diog. Laert. ix. 5) that the book of Heraclitus was divided into three partsjor Logoi, the first concerning "the all," the second jfoli- .tical, the third theological, ^n this basis Schuster arranges the fragments, freely translated or rather paraphrased, and interspaced with the restored pro- gress of thought. The well known obscurity of our philosopher, Schuster, contrary to all other critics ex- cept Teichmtiller, supposes to have been partly, at least, intentional, as a precaution against persecution for atheism. O ^he distinctive feature of Schuster's conception of Heraclitus is that he was not a distruster of the senses, but- on the contrary thiB first philosopher who dared to base all knowledge upon sense experience. He was therefore the first of experimental philosophers/ To this idea the introduction of Heraclitus' book was devoted. The majority of people, says the Ephesian, have little interest in that which inunediately sur- rounds them, nor do they think to seek for knowledge by investigation of that with which they daily come in contact (Clement of Alex. Strom, ii. 2, p. 432 ; M. Aurelius iv. 46 ; cp. frags. 5, 93). Nevertheless, that which surrounds us is the source of knowledge. Nature is not irrational and dumb, but is an ever living Voice plainly revealing the law of the world. This Voice of Nature is the Heraclitic Logos. The thought which Heraclitus utters in the passage stand- ing at the beginning of his book (frag. 2, Hippolytus, Ref . haer. ix. 9 ; cp. Aristotle, Rhet. iii. 5, p. 1407, b. 14) is no other than that which since the Renaissance has ^ Compare Plutarch. Pyth. orac. 21, p. 404 ; =: frag. 11 ; Clement of Alex'. Strom, v. 13, p. 699 ; = frag. 116. The numbers refer not to Schuster's numbering of the fragments, but to that of the present work, which is the numeration oi Bywater, HISTORICAL AND CRITICAL. 13 inspired natural science and its accompanying specu- lation, namely, that truth is to be won by observation of the visible world. But the people, he complains, despise the revelation which Nature offers us with audible voice. Why, asks Heraclitus (Hippolytus, Ref . haer. ix. 9 ; cp. frag. 47), should an invisible harmony, be better than a visible ? It is not better, but, on the contrary, whatever is the object of seeing, hearing, or investigation, that I particularly honor (idem ix. 10 ; cp. frag. 13).
2ith audible voice. Why, asks Heraclitus (Hippolytus, Ref . haer. ix. 9 ; cp. frag. 47), should an invisible harmony, be better than a visible ? It is not better, but, on the contrary, whatever is the object of seeing, hearing, or investigation, that I particularly honor (idem ix. 10 ; cp. frag. 13). Men, therefore, must trust their eyes (Polybius, xii. 27 ; cp. frag. 15) and not make reckless guesses concerning the weightiest things (Diog. Laert. ix. 73 ; cp. frag. 48). That Heraclitus' theory of knowl- edge, therefore, based it upon sense perception and reflection thereupon, is shown, continues Schuster, not only by the above passages, but also by the fact that the exaggerated form of the theory held by Protagoras (cp. Plato's Theaetetus) must necessarily have had its source in Heraclitus, his master. None the less is this shown also by Parmenides' attack on the empirical theory of knowledge (Sextus Empir. vii. 3), which could have been aimed only at the philoso- pher of Ephesus (Schuster, pp. 7 and 13-42). Turning now from the theory of knowledge to its results, the first law which the observation of Nature teaches us is the law of eternal and recurrent mo- tion {TrduTa xo)pet xal oudeu fihu^ Plato, Crat. p. 402 A). The starting point and central position of our philoso- pher we must find in this recurrent motion, rather fhan in the primitive fire which itself held a subordi- nate place in the system. But the Heraclitic motion was not conceived as any absolute molecular change in the modern sense, nor yet as that absolute insta- bility which appeared in the nihilism of the later 14 HERACLITUS. Heracliteans. It was rather conceived in a simpler way, as a general law that everything comes to an end and there is nothing permanent. Under this was included : 1) spacial motion, as of the flowing river ; 2) qualitative change, as in the human body; 3) a kind of periodicity which brings everything under its dominion. The last was the most emphasized. Birth and death are im.iversal; nothing escapes this fate. There is no fixed or unmoved being above or outside the shifting world, no divine heavenly existence that does not change, but all is involved in the same perpetual ebb and flow, rise and fall, life and death (Schuster, p. 81 flf.). But this life and death of the universe is literal, not figurative. The world itself is a great living organism subject to the same alternation of elemental fire, air, and water. This thoroughgoing hylozoism which Schuster attributes to Heraclitus, he bases principally on the writing de diaeta of Pseudo-Hippocrates, who, he believes, made a free use of the work of Heraclitus, if he did not directly plagiarize from him. Comparing this writing (particularly the passage, c. 10, p. 638) with Plato's Timaeus (p. 40 A, also drawn from Hera- clitus), he ventures to reconstruct the original as follows : " Everything passes away and nothing per- sists.
3of the work of Heraclitus, if he did not directly plagiarize from him. Comparing this writing (particularly the passage, c. 10, p. 638) with Plato's Timaeus (p. 40 A, also drawn from Hera- clitus), he ventures to reconstruct the original as follows : " Everything passes away and nothing per- sists. So it is with the river, and so with mortal beings ; in whom continually fire dies in the birth of air, and air in the birth of water. So also with the divine heavenly existence, which is subject to the same process, for we are in reality only an imitatioh of that and of the whole world; as it happens with that so it must happen with us, and inversely we may judge of that by ourselves " (Schuster, p. 118). The life principle of the universe, as of the human HISTORICAL AND CRITICAL. 15 organism, is fire. This fire is everywhere present, so that "everything is full of gods and souls'' (Diog. Laert. ix. 7). The life of the body is sustained by the breath which inhales the dry vapors kindred to fire. At night, when the sun is extinguished and the world becomes unconscious, we inhale the dark wet vapors and sink into death-like sleep (Schuster, p. 135). The sun, which is new every day, changes at night into the surrounding air and then into the water of the sea. The sea produces the daily sun, as it is the source of all earthly phenomena. On a large scale this three- fold change takes place with the universe, which will ultimately be consumed in fire, again to become sea and cosmos. This is " the way up and down " — not a circular movement of the elements within the cosmos (Zeller), but the periodicity of the world itself. The way up and the way down relate only to the cosmogony. The latter is the creation of the world by condensation of fire into water, then earth ; the former is the reverse process of vaporization (Id. p. 169). This law or order is not dependent upon any divine purposeful will, but all is ruled by an inherent neces- sary ** fate." The elemental fire carries within itself the tendency toward change, and thus pursuing the way down, it enters the " strife " and war of opposites which condition the birth of the world (dcaxoaiiTjacf), and experience that hunger {y^pT^aixoaoi/TJ) which arises in a state where life is dependent upon nourishment, and where satiety (x6po(:) is only again found when, in pursuit of the way up, opposites are annulled, and " unity " and " peace " again emerge in the pure original fire {imijp(oac(;). This impulse of Nature towards change is conceived now as "destiny," " force," " necessity," " justice," or, when exhibited 16 HERACLITUS. in definite forms of time and matter, as *' intelligence '* (Id. p. 182, 194 ff.). - The Heraclitic harmony of opposites, as of the bow and the lyre, is a purely physical harmony.
The source text as printed, transcribed diplomatically. Where the source language uses a non-Latin script that reaches us only through a Victorian romanisation, this layer is labelled transliteration, because that is what we hold.
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