The Theology of Heraclitus: a Presocratic Pantheism

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266"The Date atrd Atheis of Diagoras of Melos", Phoenix, 19(1965),178-211.Woodhead, W, D. "Etyrclogizing irl creek l-iterature fron Eomer to ?hi1oJgdaeus", Ph.D. dissertation, Universiry of Chtcago, 1928.WordsEorth, Ctlrlstopher- St. Eippolvtrs and the Church of Rone. ]-ordon,r853.Zaflropoulo, J. Anaxagoras de Clazondne. 2 vo1s. ?aris: Les BellesLettres, 1948,zeller, Eduatd. Dle ?hilosophle der crlachen in ihrer geschlch!1icheEntrricklung. I,2, 6lh ed. Ed, by WilhelE Nestle. LeLpztg: Reisland,1920. IIl,l. 5th ed. Ed. by Eduard Well-oann. l"eipzlg: Reisland,1923. Eoglish verslor tr:urs by o$rald J. Relchel. The Stoics, Eplcureadsafld Scepti.cs, Rev. ed, t-ondoD: l-ongnans & Creen, 1880.Ze1ler-nbrdolfo. See Mondolfo, 1961.Zl1ntz, G{lnter. Persephone: TlEee Essavs on Religion and Thought ln Magnacraecla. Oxford: Claredon, 1971.
TIIE THEOLOGY OF HEMCLITUS: A PRESOCMT]C PANTITEISMby David J. ValiullsAn abstract of a Thesls submitted in confornlty rriththe Degree of Doctor of Philosophy in the Universttythe requirenentsof Toronto.forlleracliEus! theology 1s not well undersrood. The history of schotarshlprarely nrentions i"t and vhen it does, tt usually connects lt Uith hlssupposed teoet of a relfled eternal Logos or a ilivlne tlre in tte nontsttcMilesia[ node, Yet a close exanlnalion of the key fragments reveals a dlfferentsort of panlhelstlc theology, ly scr,ritntzt.,g six lnportant saylngs(frr.I5, 30, 62, 67, lO2, & Il9 DK) 1n terrns of their rexr, conlext, andxneanlng we can arrive at a hislorically eccurate vLew of hls tbeology.The resuLts of such a study reveal that lleraclitus holds a doublepanlheis!lc docLrlne. The first slde asserts that all things are dlvlne.Thls 1s because he defines divtnityln terms of the hannony of ever-narringopposlles and €lso belleves that aIl things ate essentlally lust this lnternalconflict. The second side Eo hls pantheislh co$cerns hunans. Becausehe trcals hunankind separately, Heraclltus lnplies that hurdans atenot autornatically part of the flrst aspect. Th16 ls lnportantr for llerac1ltusis therefore taklng the first steps toward vielring hunan beings asethical creatures who stand apart fronr nature,He te11s us that we asethical beings have the cholce elther to conforD to the world arouod us(and thereby conforn !o the dtvlne)or to close our eyes alrd ears to lt:and act like oro of the base nultltude. The plentlful criticisuls of thepgl1,€ found ln the saylngs are nostly in terrns of their ignorance andunreflcctlve acts. The ethlcal person, ho\rever, lxrors lhe real world arldacts in accorilance with lt,and tt is that pelson who enjoys a divinecha16cler.
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(srrv auTJ to unasnK tsadepng) sntl
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TSE TIIEOLOGY OF HER.{CLITUSA PRESO
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LIST OF AB BREV IAT I ONS_ID_order
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INlRODUCTIONAs far as we kno1.r, He
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5the flood of nords on I{. shou any
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1belng xouddled to say that the eor
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9and Thales phrsikol wh1le nen llke
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l1rabble would not read 1t. As the
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l3eleBeots. Eowevet in the huhan sp
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CEAPTER lrPIi-TEEISMIn thl.s chapte
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17A. The Text of F!.67There Ls only
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19of god and fire (cf. above, p.17
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2Ithen trying to smel1 the nost obt
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the large number of people irho acc
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25have transnl!ted these sayings. A
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27ts, rne uontext ot !r.b/lllppolyt
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C. The lnterpretation of 1r.67ttavi
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31.acknorledged, though "dic!un" (s
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33The fourth arld flnal potnt is re
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35L'i11 add the verb and bope for t
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37translation that reflects this fa
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a scalene trlangle. This i{ou1d exp
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u) xdooe I uuo'e4tThis ts the final
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43could be used, For it could be ar
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as single'th!ngs' be1ov, pp.57-8. )
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47p.24. Even though they do not rep
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49Even thouah the gloss corfidently
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follons:ou.Ll.duLES o),q' xq.r ouxa
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53terl.on of banality,assunes r,hat
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55from hen !3!!3". Yet thl6 seens v
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clains?" I think he did believe rhi
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59oppos ir es i this is the neanlng
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6lhave been re-introduced falsely o
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63freenan), but it cantrot be rlght
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obher exanples fronl tragedy could
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67to theos are to god.But lrhat are
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seeEs inescapable then that divintt
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71bet\reen H. and Porphyry some cor
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73worthy crlterlon of genuineness,
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75B. The Context of fr.l02As was ne
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77that elLLEg and dikaia funcrion a
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79tlariesthattleantin that one telm
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8lacter does not have true understa
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83aoount of naturlty, insight, or w
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aII; it is divine. cod and man are
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left nith the problen of how Il. co
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89by berit of thel! being at least
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9lli.teral interp!etatlon of Eetacl
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93lrolld view.only then n11I we be
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additton of the \rord ln the other
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97seems to me to be thatthe nordsrr
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99stood the lrord. l.Je find thar h
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101he!e not as a description of lLL
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03C. lnEerpretation of Fr.30As ls o
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meanings and have been underslood,
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107for this lack of support. lirst,
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109certaln early Aon-techolcal Elea
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lrlau thor .Therefore Lt seen6 prob
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113gods or men llade this kosmos'r
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ll5rsystenof 1awsr. Understood in t
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1t7So far so good, but the saying g
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atrd being so rarified could be see
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to his nind the more probable origi
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althar ras an entrenched popular no
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t25aBythLn8 nithout beginnlng and e
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tz7active as r,re1l as a power of d
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t29!tna11y, the conclusion to the g
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. 131at 1arge, but n. 1s the flrst
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to be the nnost original, dlsplayin
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135ls far nore problematlc. How can
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37odd syntax rhich seeus to give ac
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39have not found the opposite expre
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141nhat life and death really are.
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of 362 packs a punch that lhe plaln
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145nen. SorDe of our anclent source
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47These fr!. rdight indeed suggest
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I49tha! humans have a divine elemen
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l,)rhe denied that L|Eh! IIow ue ar
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53insteadof d evot ingsPecia 1 sect
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this sense. When the word appears i
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157etyEology of the l'oril Irom Lhe
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t59Early ek. Thoughr", f43A, 80t194
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61dairn6n in fr.II9 to mean rluck'o
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After a1t, Stobaeus is not a parric
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noEinal sentences. For an author to
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t67D, fr.l19 lnterpretedIlaviIIg ex
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169daiuones (so cuthrie, I,482; cr.
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71are, to have gnonE (878), then ne
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t7 3The meanlng of datnonos hereis
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175is ca 1I ed dain6n" (crat. 398c1
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177and therefore unquestloned, In !
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Fr.l5 (50II, 127Br)The best place t
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punctuatton is correct since e have
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the ntne vat. 6If any doubt .ernain
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185u. svnEax oI Ir.I)Thls saying is
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187!eve1ers, or perhaps tden genera
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189but such a translation can be mi
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91Itr additlon to tlese neanings, t
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193enbarrassment and s}lar e of the
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195iii) ANAIAETTATA. When we cone t
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t97says that !hese people would do
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199p9]f91r not the cerenony. The cl
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201the particle 68. Early style did
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203clearest example of this type of
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205Nike, a satyr, and two Maenads.
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,1The eonnection of llades rith dea
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209their rites are non-harnful Jusr
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2tl(aoaidestata) if they did not do
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person 1s free to read fr.68 in any
Page 221 and 222: CHAPIER 4:C0NCIL:S IO)lour iovestlg
Page 223 and 224: 217Another conioon Greek belief fro
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Page 227 and 228: 221tire conEon state of affairs aro
Page 229 and 230: 223na ric rr^^ai af..i.,L.rion that
Page 231 and 232: 225bl-ri in iris lnplicacion that u
Page 233 and 234: 227rarae aves ilr ancient tioesr an
Page 235 and 236: 229us off fror the naLural Civinity
Page 237 and 238: 23rDiogenes ln B5 (DK: II,6I, l1-4)
Page 239 and 240: 233says in his Ck, Lexicosraphical
Page 241 and 242: 235srressing thaE it is idenlica1 o
Page 243 and 244: ,Jv* -c6g' doiroe ori &.(r"-or y r'
Page 245 and 246: Ilouever, Ehe precis€ relat lonsh
Page 247 and 248: 24Ithat was a1k'ays preselrt ilr th
Page 249 and 250: 243New TestanenE sense, a sense rxi
Page 251 and 252: 245ignorant of it. The question is'
Page 253 and 254: 241an account.'r once se suppose \r
Page 255 and 256: 249c. NoTE 0n PERStrIIoNE A-'D HnAK
Page 257 and 258: 25rThe reason that the nentlonof Pe
Page 259 and 260: 253very si:ilar,ihaE Ephesur' cuLE
Page 261 and 262: 255tieraclitus of Ephesus. Intro. a
Page 263 and 264: 257Erffa, C. E. F. von. AfAOt und v
Page 265 and 266: 259"Gr Certain FragEen!s of the Pre
Page 267 and 268: 261McKay, K. J. "Anbivalenr AIACI i
Page 269 and 270: negnJrr, tuns.1967 -Ancieo! Views o
Page 271: 26sr2(19s9) , 297 ."Ileraclitus B 8
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The Theology of Heraclitus: a Presocratic Pantheism

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