The Theology of Heraclitus: a Presocratic Pantheism

left nith the problen of how Il. could have thoughr he hiDselfflt into this black arld rhlte plcture. He can hardly be lhesame as this r,rholly separale god, yet he also does not fitinto tbe category of those who falsely assume that sone thlogsare just and others ate unjust. It seens to me that Il. hasto be included auong those lrho see all thidgs are lust; andlf r.re inLerpret 8102 es ssytng that there is only one thl.ng,thts god, that !ruIy sees th1s, then lrhere 1s H. to be put?It nlght be objected that I am readlng the two partsof the saylng as !oo nuch opposed; after a11, e!!b!q!_94 neednot be ihe salre as pantes anthrdpol. lerhaps the saylng 1sasserting that the one 8od as \rel1 as some hen do iadeed seeEhat all 1s jusl end fatr and good I do rtot strongly objectto this inlerpre!ation because 1t ends up saylng nuch thesaDe lhj.ng as I have been srguillg for, [ame1y, that lIen do lnfact share the divlne lnslght tf they are arnong the best.Sonetheless. I belleve the best interDretatLon of the rwo!ds t6i the6i ovela11 is one that evold6 personifytng theoslnto sol1e sort of self-conscloug, nronotheistic entity thatstailds over and above the hunan sphere. Instead, relying onthe force of the nonlnal form and the generalizing use of thearticle, r'e should interpret lbggg here as an expiession fordivinity io gene!al whtch is specifically characterlzed by thelrisdoE or insight that H, 1s describing. what 1s divine 1s theway of viewing the world so that all thhgs are known to begood and just and fair or, rnore speclflcally, that all Ehingsa!e ever at war with their opposiies, that all things area7