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The notion of Logos in Heraclitus is often described, following Stoic and rationalist interpretations, as a principle of rational order that is universal. A more careful reading of the fragments would suggest another possibility: that Logos names not a permanent rationality but the active becoming that takes place within the conflict (polemos) and change (fire).
The Question: What does Logos indicate in Heraclitus? A rational, static structure of the cosmos, or a dynamic principle of becoming?
My Argument: I argue that Logos in Heraclitus signifies the constitutive activity of becoming, a process that is meaningful, not because it reflects rational harmony, but because it is governed by the logic of tension and transformation. This reading upends the Stoic notion of a rational order to the cosmos, and aligns Heraclitus closer to thinkers like Nietzsche who see becoming as ontologically primary.
Heraclitus claims that “All things come to be in accordance with this Logos” (DK B1). But what is Logos? Other fragments give us hints: “War is the father of all things” (B53), or “This world-order is an ever-living fire” (B30). These images- war, fire, transformation- undermine any interpretation of Logos as a stable rational law. Logos, it seems, names a pattern of self-modifying difference: the cosmos is because it modifies itself.
Objection: One might counter that Logos, while dynamic, still implies some obvious rationality a substratum of intelligibility that makes the world knowable.
Reply: Sure, I agree but intelligibility is not about stasis or identity. It is intelligibility through flux: knowing the world is knowing the logic of flux, not the logic of fixed essence. This will be more aligned with Hegel's logic of becoming than static ontologies.
Conclusion: If we follow this course of reading Logos as becoming rather than order, then our reading of Heraclitus can become more interesting, and position him as a precursor to metaphysics of process.
Heraclitus claims that “All things come to be in accordance with this Logos” (DK B1). But what is Logos? Other fragments give us hints: “War is the father of all things” (B53), or “This world-order is an ever-living fire” (B30). These images- war, fire, transformation- undermine any interpretation of Logos as a stable rational law. Logos, it seems, names a pattern of self-modifying difference: the cosmos is because it modifies itself.
Objection: One might counter that Logos, while dynamic, still implies some obvious rationality a substratum of intelligibility that makes the world knowable.
Reply: Sure, I agree but intelligibility is not about stasis or identity. It is intelligibility through flux: knowing the world is knowing the logic of flux, not the logic of fixed essence. This will be more aligned with Hegel's logic of becoming than static ontologies.
Conclusion: If we follow this course of reading Logos as becoming rather than order, then our reading of Heraclitus can become more interesting, and position him as a precursor to metaphysics of process.
References:
G. Colli, The Greek Wisdom, Vol. I, Adelphi Editions, Milan, 1977.
The translation of the quoted fragment and those following is by F. Trabattoni, Fragments, Marcos y Marcos, Milan, 1989. For comparison, other major translations have also been consulted, such as:
– M. Marcovich, Fragments, La Nuova Italia, Florence, 1978;
– C. Diano & G. Serra, Fragments and Testimonies, Mondadori, Milan, 1993.
K. Jaspers, The Great Philosophers: Heraclitus, Longanesi, Milan, 1973, p. 721.
M. Heidegger wrote various essays and books on Heraclitus. The most important among them include:
– Seminars, Adelphi Editions, Milan;
– Heraclitus, Mursia, Milan, 1993;
– with E. Fink, Dialogue on Heraclitus, Garzanti, Milan, 1992.
R. Guénon, The Symbolism of the Cross, Luni Editrice, Milan, 2003, p. 55.
E. Fink & M. Heidegger, Dialogue, op. cit., p. 60.
F. Nietzsche, Philosophy in the Tragic Age of the Greeks, Newton Editions, Rome, 1991, p. 242.
G. Colli, After Nietzsche, Adelphi Editions, Milan, p. 45.
The first to clearly grasp the profound unity between the two deities was J. Evola, in Ride the Tiger, Scheiwiller, Milan, 1971, pp. 66–67.
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