HERACLITUS: ON NATURE

Sem. Joseph Paolo B. Galpo

Heraclitus made a claim that studying what the past philosophers have already
theorized was pointless. Just like any other philosopher of the Pre-Socratic era, he has his own
view of what should be the ultimate principle of the universe. And his view seemed to be a little
bit more sensible than the others.

In order for one grasp an explanation about the ultimate principle of the universe, one
must be a “naturalist.” It is the primary characteristic of the Pre-Socratic philosophers.
Heraclitus, therefore, is not far different. He used one of the four primary elements, FIRE, which
he believed to stand-out above the others. And a suitable representation of “Fire” is the sun. In
one of his fragments he mentioned that the sun is not only new each day but forever
continuously new.1 His thinking was like Anaximander for both thought that the sun was being
controlled by a certain cosmic principle.

Heraclitus’ theory of the sun helped him formulate another notion, which is his theory
of Universal flux. He made the assumption that everything is in motion. He said if we step into
the same river twice, we cannot put our feet twice into the same water, since water is not the
same two moments’ together.2 As we can see, Heraclitus went beyond the concept of myths
and entered into the realm of nature using his personal understanding, which is the whole
point of this paper. To explain how Heraclitus used nature to acquire certain conceptions using
nature and reality.

In one of his fragments, Heraclitus made the concept of the “Logos.” It speaks about the
order or balance of natural things. It was the proper method of reality. One of the examples is
the concept of learning. One can only learn by starting with the simple ones with the more
complex ones. One cannot go to the complex ones directly. Being a “particular” first before
becoming “universal.”

Heraclitus said: “Therefore it is necessary to obey the universal; but although the Logos
is universal, most people live as though they have private understanding.”3 This thesis showed
the provocative side of Heraclitus which illustrates that he is commenting on the people who
were eager to seek his wisdom and understanding. He was not being selfish nor was he being
proud. He was merely making a statement that he is willing to share what knowledge he have

1
Heraclitus’ Fragments. Fragment #6 p. 13
2
A New History of Western Philosophy: Ancient Philosophy p. 14
3
Remembering Heraclitus p. 31
of the Logos to the people who are willing to learn from him. Because awareness of the Logos
cannot be acquired through mere human experience for it is a hidden inquiry.

Now that we learned how Heraclitus wanted us to study his works, it’s fitting for us to
go back to his theory of FIRE as the ultimate principle of the universe. He mentioned in
Fragment 24:

This cosmos [the unity of all that is] was not made by immortal or mortal beings, but
always was, is and will be an eternal fire, arising and subsiding in measure.4

Since the nature of the cosmos is in a constant flux, Heraclitus was asserting that “measure” has
a role in the concept of change. And this measure operates in nature by giving certain
explanations to natural occurrences. We can find this example in one of his fragments: “Fire’s
turnings: first as sea, and of sea half earth and half lighting dispersed as sea, and measured in
the same proportion as existed before it became earth.”5 this was an application of Heraclitus’
so-called “measure”, which then came the birth of metron.

This metron is where the balance of the processes of nature. Without this balance, the
basic harmony of the cosmos will be disarray. It is improbable in Heraclitus’ part for the
universe to engage in disharmony. This idea of the metron was taken by Heraclitus primarily
from the sphere of Ethics and of nature in general applied by him to the workings of nature in
general, but most clearly to natural changes on the large scale, though we have seen that it
underlies reciprocal change on any scale.6 Since the movement of the fire turning into sea and
earth, and back again is reciprocal, Heraclitus was once again defining his account of change
between opposites, which is implied to be the type into which all other kinds of changed can be
analysed, the metron.7 Now that we know the cosmological explanation of how fire can be the
ultimate principle, Heraclitus also made the claim of the fire being the supreme element.

Heraclitus is always after the fact that Fire is supreme in nature. Since the universe came
into existence through harmony, he formulated a sense of guide and direction. He used this to
create the premise that the symbol of fire suggests the image of Zeus, the supreme ruler in
Greek Mythology. He thought of Zeus because of is chief symbol, the thunderbolt. As we can
see, Heraclitus tended to use philosophical language rather than the stories of mythology. But
on Heraclitus’ defense, this was a rare example to make a figurative explanation of his
assertions.

4
Heraclitus’ Fragments. Fragment 24.
5
Remembering Heraclitus p. 44.
6
Heraclitus’ Fragments. Fragment 31a p. 37
7
The Pre-Socratics: A Collection of Critical Essays p. 193
 In conclusion, the main reason why Heraclitus conceived Fire as the ultimate principle
with the claim that the world is in constant flux, is because Fire is the one changing reality.
Nevertheless, Fire is change itself. None of the other elements have certain characteristics as
they have with fire. One of the examples is the process of burning. A solid burning wood can
turn into ashes. An object has undergone the process of change. It’s a rather mysterious
proposition like any other Pre-Socratic philosopher. That’s why Heraclitus was given the title of
“The Enigmatic One”. But he was believed to have the most sensible claim above all.

The funny thing about the Pre-Socratic philosophers is that after all their different
hypotheses, no matter how practical they are, still, none of it has been proven right. That’s why
Socrates technically didn’t answer all questions that were given to him, rather he challenged
them. For if all the questions during their times were answered, Philosophy would have never
existed.

Bibliography:

Geldard, Richard. Remembering Heraclitus. USA: Lindisfarne Books.

Mourelatus, Alexander P.D. The Pre-Socratics: A Collection of Critical Essays. Garden

Robinson T.M. Heraclitus’ Fragments. Toronto: University of Toronto Press.

Kenny, Anthony. A New History of Western Philosophy: Ancient Philosophy. USA: Oxford
University Press.