Editing Heraclitus (section)

== Legacy ==
[[File:Heraklit Berlin Pfad der Visionäre a.jpg|thumb|Plaque on [[Path of Visionaries]]|204x204px]]Heraclitus's writings have exerted a wide influence on [[Western philosophy]], including the works of [[Plato]] and [[Aristotle]], who interpreted him in terms of their own doctrines.{{sfn|Graham|2019|loc=§7}}

His influence also extends into art, literature, and even medicine, as writings in the [[Hippocratic corpus]] show signs of Heraclitean themes.{{efn|{{harvnb| C1}}}}{{efn|{{harvnb| C2}}}} Heraclitus is also considered a potential source for understanding the [[Ancient Greek religion]] since the discovery of the [[Derveni papyrus]], an [[Orphism (religion)|Orphic]] poem which contains two fragments of Heraclitus.<ref>{{cite book|last1=Sider|first1=David|title=Studies on the Derveni Papyrus |chapter-url=https://academic.oup.com/book/47228/chapter-abstract/422644663?redirectedFrom=fulltext|chapter=Heraclitus in the Derveni Papyrus|date=1997|pages=129–148|doi=10.1093/oso/9780198150329.003.0009 |isbn=978-0-19-815032-9 |access-date=23 April 2024}}</ref><ref>Vassallo, Christian (2019). Presocratics and Papyrological Tradition (A Philosophical Reappraisal of the Sources.Proceedings of the International Workshop held at the University of Trier (22–24 September 2016)) || 8. Column IV of the Derveni Papyrus: A New Analysis of the Text and the Quotation of Heraclitus, 10.1515/9783110666106(), 179–220.{{ doi|10.1515/9783110666106-009}}</ref>{{sfn|Betegh|2004}}{{efn|name=B3foot}}{{efn|name=exile94}}

=== Ancient ===

==== Pre-Socratics ====
It is unknown whether or not Heraclitus had any students in his lifetime.{{sfn|Graham|2019|loc=§7}} Diogenes Laertius states Heraclitus's book "won so great a fame that there arose followers of him called Heracliteans."{{efn|name=DiogLae}} Scholars took this to mean Heraclitus had no disciples and became renowned only after his death.{{sfn|Finkelberg|2017|p=24}} According to one author, "The school of disciples founded by Heraclitus flourished for long after his death".{{sfn|Mitchell|1911}} According to another, "there were no doubt other Heracliteans whose names are now lost to us".{{sfn|Bett|2003|page=132}}

In his dialogue ''Cratylus'', Plato presented [[Cratylus]] as a Heraclitean and as a [[Cratylism|linguistic naturalist]] who believed that names must apply naturally to their objects.<ref>{{Cite book|last=Dell'Aversana|first=Paolo|year=2013|title=Cognition in Geosciences: The feeding loop between geo-disciplines, cognitive sciences and epistemology|url=https://books.google.com/books?id=o_ReAgAAQBAJ|publisher=Academic Press|isbn=9789073834682}}</ref><ref>{{Cite journal|last=Attardo|first=Salvatore|date=2002|title=Translation and Humour: An Approach Based on the General Theory of Verbal Humour (GTVH)|url=http://www.tandfonline.com/doi/abs/10.1080/13556509.2002.10799131|journal=The Translator|language=en|volume=8|issue=2|pages=173–194|doi=10.1080/13556509.2002.10799131|issn=1355-6509|s2cid=142611273}}</ref> According to Aristotle, Cratylus went a step beyond his master's doctrine and said that one cannot step into the same river once. He took the view that nothing can be said about the ever-changing world and "ended by thinking that one need not say anything, and only moved his finger".<ref name="Aristotle">{{cite book|author=[[Aristotle]]|title=[[Metaphysics (Aristotle)|Metaphysics]]|chapter=Γ|at=1010a}}</ref> To explain both characterizations by Plato and Aristotle, Cratylus may have thought continuous change warrants skepticism because one cannot define a thing that does not have a permanent nature.<ref>Logic by Wilfrid Hodges, p. 13</ref> Diogenes Laertius also lists an otherwise historically obscure Antisthenes who wrote a commentary on Heraclitus.{{NoteTag|Not to be confused with [[Antisthenes|the cynic]].{{efn|name=DiogLae}}}}

The [[Pythagoreanism|Pythagorean]] and comic writer [[Epicharmus of Kos]] has fragments which seem to reproduce the thought of Heraclitus, and wrote a play titled ''Heraclitus''.<ref>{{Cite journal|last=Heidel|first=William Arthur|date=1913|title=On Certain Fragments of the Pre-Socratics|url=https://books.google.com/books?id=zhOCAAAAIAAJ|journal=Proceedings of the American Academy of Arts and Sciences|issue=48|pages=709}}</ref><ref>{{cite web|url=https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.04.0104%3Aalphabetic+letter%3DE%3Aentry+group%3D4%3Aentry%3Depicharmus-bio-1|title=Epicharmus|website=perseus.tufts.edu|via=A Dictionary of Greek and Roman biography and mythology}}</ref>

===== Eleatics =====
[[File:Busto di Parmenide (cropped).jpg|thumb|[[Parmenides]], a contemporary who espoused a doctrine of unchanging Being, has been contrasted with Heraclitus and his doctrine of constant change.]]
[[Parmenides]] of Elea, a philosopher and near-contemporary, proposed a doctrine of changelessness, in contrast to the doctrine of flux put forth by Heraclitus.{{sfn|Nehamas|2002}}{{sfn|Graham|2002|pages=27–30}} He is generally agreed to either have influenced or been influenced by Heraclitus.{{sfn|Graham|2019|loc=§7}}{{sfn|Graham|2002|pp=27–30}} Different philosophers have argued that either one of them may have substantially influenced each other, some taking Heraclitus to be responding to Parmenides, but more often Parmenides is seen as responding to Heraclitus.{{sfn|Graham|2002|pages=27–30}}<ref>Popper, Karl (2012). The World of Parmenides: Essays on the Presocratic Enlightenment. (n.p.): Taylor & Francis. p. 249</ref> Some also argue that any direct chain of influence between the two is impossible to determine.{{sfn|Graham|2002|pp=27–30}} Although Heraclitus refers to older figures such as Pythagoras,{{efn|name=DiogLae}}{{efn|name=DiogL40}} neither Parmenides or Heraclitus refer to each other by name in any surviving fragments, so any speculation on influence must be based on interpretation.{{sfn|Graham|2002|pp=27–30}}

===== Pluralists and atomists =====
The surviving fragments of several other pre-Socratic philosophers show Heraclitean themes.{{sfn|Graham|2019|loc=§7}} [[Diogenes of Apollonia]] thought the action of one thing on another meant they were made of one substance.{{sfn|Stokes|1961|p=480}} The [[Pluralist School|pluralists]] may have been influenced by Heraclitus. The philosopher [[Anaxagoras]] refuses to separate the opposites in the "one cosmos".{{sfn|Stokes|1961|p=480}} [[Empedocles]] has forces (arguably the first since Heraclitus's tension)<ref name="Cambridge Encyclopedia of Philosophy" /> which are in opposition, known as Love and Hate, or more accurately, Harmony and Strife.{{sfn|Stokes|1961|p=480}} Democritus and the [[Atomism|atomists]] were also influenced by Heraclitus.{{sfn|Graham|2019|loc=§7}} The atomists and Heraclitus both believed that everything was in motion.<ref>Aristotle, Physics Book 8</ref><ref>Early Greek Philosophy. (2013). United States: Catholic University of America Press. p. 44</ref>{{efn|name=plato1}} On one interpretation: "Essentially what the atomists did was try to find a middle-way between the contradictory philosophical schemes of Heraclitus and Parmenides."<ref>Oldroyd, D. R. (1996). Thinking about the earth: a history of ideas in geology. London: Harvard University Press. p. 13</ref>

===== Sophists =====
The sophists, including [[Protagoras]] of Abdera and [[Gorgias]] of Leontini, may also have been influenced by Heraclitus. Sophists in general seemed to share Heraclitus's conception of the ''logos''.<ref name="Hoffman" /> One tradition associated the sophists' concern with politics and preventing party strife with Heraclitus.<ref name="reread" /><ref>Liberal Temper in Greek Politics, by Eric Havelock, p. 290</ref>[[File:Plato Silanion Musei Capitolini MC1377.jpg|thumb|Plato's [[Theory of Forms]] was a result of reconciling Heraclitus and Parmenides.|160px]]Heraclitus and others used "measure" to mean the balance and order of nature; hence Protagoras' famous statement "man is the measure of all things".<ref>Schiappa, E. (2013). Protagoras and Logos: A Study in Greek Philosophy and Rhetoric. United States: University of South Carolina Press. p. 119</ref> In Plato's [[Socratic dialogue|dialogue]] ''[[Theaetetus (dialogue)|Theaetetus]]'', Socrates sees Protagoras's "man is the measure" doctrine and [[Theaetetus (mathematician)|Theaetetus]]' hypothesis that "knowledge is perception" as justified by Heraclitean flux.<ref>Reshotko, Naomi. "Heracleitean Flux in Plato's 'Theaetetus.'" ''History of Philosophy Quarterly'', vol. 11, no. 2, 1994, pp. 139–61. {{JSTOR|27744617}}. Accessed 25 May 2024.</ref>

Gorgias seems to have been influenced by the ''logos'', when he argued in his work ''On Non-Being'', possibly parodying the Eleatics, that being cannot exist or be communicated. According to one author, Gorgias "in a sense ... completes Heraclitus."<ref name="reread">[https://books.google.com/books?id=gqKZ5Or119kC&pg=PA44 Rereading the Sophists by Susan Jarratt] p. 44</ref>

==== Classical and Hellenistic philosophy ====
Plato knew of the teachings of Heraclitus through the Heraclitean philosopher Cratylus.<ref name="Aristotle" /> Plato held that for Heraclitus knowledge is made impossible by the flux of sensible objects, and thus the need for the imperceptible [[Theory of forms|Forms]] as objects of knowledge.<ref name="metaxii" /><ref>Robinson, T. M. (1991). Heraclitus and Plato on the Language of the Real. ''The Monist'', ''74''(4), 481–490. {{JSTOR|27903258}}</ref>

[[Scythinus of Teos]], a contemporary of Plato, wrote out Heraclitus's philosophy in verse.<ref>Ross, W., & Rusten, J. (2016, March 07). Scythinus, of Teos. ''Oxford Classical Dictionary''. Retrieved 13 Jun. 2024, from <nowiki>https://oxfordre.com/classics/view/10.1093/acrefore/9780199381135.001.0001/acrefore-9780199381135-e-5772</nowiki>.</ref><ref name=":0">Sironi, Francesco, "Heraclitus in Verse: The Poetic Fragments of Scythinus of Teos," Greek, Roman, and Byzantine Studies 59 (2019): 551–57.</ref>{{efn|{{harvnb|C3}}}} A four-volume work on Heraclitus was written by the academic [[Heraclides Ponticus]], but has not survived.<ref>Laertius 5.58</ref> Plutarch also wrote a lost treatise on Heraclitus.<ref>Hershbell, Jackson P. "Plutarch and Heraclitus." ''Hermes'', vol. 105, no. 2, 1977, pp. 179–201. {{JSTOR|4476006}}. Accessed 3 June 2024.</ref> The Neoplatonists were influenced by Heraclitus on the topic of [[Henology|the One]]; quoting [[Plotinus]] "Heraclitus, with his sense of bodily forms as things of ceaseless process and passage, knows the One as eternal and intellectual."<ref>Enneads V.1.9.3–5</ref>{{sfn|Stamatellos|2007|p=44}}

Aristotle accused Heraclitus of denying the law of noncontradiction, and charges that he thereby failed in his reasoning.{{efn|name=aris}} However, Aristotle's material monist and world conflagration (''ekpyrosis'') interpretation of Heraclitus influenced the Stoics.<ref name=ekpyro/>{{sfn|Stokes|1961|p=480}}{{sfn|Gregory|2008|p=57}}

===== Stoics =====
[[File:Cleanthes from L. Annaei Senecae philosophi Opera, 1605, title page detail.png|thumb|The Stoic Cleanthes wrote a lost, four-volume ''Interpretation of Heraclitus''. (1605 engraving)|200px]]
The Stoics believed major tenets of their philosophy derived from the thought of Heraclitus; especially the ''logos,'' used to support their belief that rational law governs the universe.{{sfn|Long|2001|loc=chapter 2}}{{sfn|Warren|2014|p=63}} Scholar [[A. A. Long]] concludes the earliest Stoic fragments are "modifications of Heraclitus".{{sfn|Long|2001|p=51}} According to philosopher [[Philip Hallie]], "Heraclitus of Ephesus was the father of [[Stoic physics]]."<ref>"Stoicism" by Philip Halle, Cambridge Encyclopedia of Philosophy (1961)</ref>

A four-volume work titled ''Interpretation of Heraclitus'' was written by the Stoic philosopher Cleanthes, but has not survived.{{sfn|Graham|2019|loc=§7}}<ref>Diogenes Laertius 7.174</ref>{{efn|name=DiogLae}} In surviving stoic writings, Heraclitean influence is most evident in the writings of [[Marcus Aurelius]].{{sfn|Long|2001|p=56}}  Marcus Aurelius understood the ''Logos'' as "the account which governs everything".<ref>Stephens, W. O. (2012). Marcus Aurelius: A Guide for the Perplexed. United Kingdom: Bloomsbury Publishing. pp. 46–48</ref>{{efn|{{harvnb|Aurelius|loc= B72}}}} Heraclitus also states, "We should not act and speak like children of our parents", which Marcus Aurelius interpreted to mean one should not simply accept what others believe.{{sfn|Kahn|1979|p=106}}{{efn|{{harvnb|Aurelius|loc= B74}}}}

Many of the later Stoics interpreted the ''logos'' as the ''arche'', as a creative fire that ran through all things due to sunlight;<ref name=":0" />{{sfn|Goodenough|1923|page=2}} West observes that Plato, Aristotle, Theophrastus, and Sextus Empiricus all make no mention of this doctrine, and concludes that the language and thought are "obviously Stoic" and not attributable to Heraclitus.{{sfn|West|1971|pp=124–125}} Burnet cautions that these Stoic modifications of Heraclitus make it harder to interpret Heraclitus himself, as the Stoics ascribed their own interpretations of terms like ''logos'' and ''ekpyrosis'' to Heraclitus.{{sfn|Burnet|1892|pp=142–143}}

===== Cynics =====
The [[Cynicism (philosophy)|Cynics]] were influenced by Heraclitus, such as by his condemnation of the mystery cults.<ref name=kyon/><ref>{{Cite book|url=https://books.google.com/books?id=JL-cyJ6zdJwC|title=The Cynics: The Cynic Movement in Antiquity and Its Legacy|first1=Robert Bracht|last1=Branham|first2=Marie-Odile|last2=Goulet-Cazé|year=1996|publisher=University of California Press|isbn=9780520204492}}</ref>{{efn|name=myste}}  According to one source, "the Cynic affinity with Heraclitus lies not so much in his philosophy as in his cultural criticism and (idealised) lifestyle."<ref>Bosman, P.R., "Traces of Cynic Monothesism in the Early Roman Empire" ''Acta Classica'', vol. 51, 2008, pp. 1–20.  {{JSTOR|24592647}}. Accessed 2 Jan. 2024.</ref> The Cynics attributed several of the later [[Cynic epistles]] to his authorship.<ref name=kindst>J. F. Kindstrand, "The Cynics and Heraclitus", ''Eranos'' 82 (1984), 149–178</ref> Heraclitus is sometimes even depicted as a cynic. 

[[File:IONIA, Ephesus. Severus Alexander. AD 222-235. 22mm philosopher Heraclitus (the obscure).jpg|thumb|Coin from {{circa}} AD 230 depicting Heraclitus as a Cynic, with club and raised hand|200x200px]]Heraclitus' idea that most people live as if in a deep state of sleep resembles what the Cynics said about a cloud of mist or fog shrouding all of existence.<ref>Diogenes the Cynic: The War Against the World p. 124, Luis E. Navia · 2005</ref> 

Heraclitus wrote: "Dogs bark at every one they do not know."{{efn|{{harvnb|B97}}}} Similarly, [[Diogenes|Diogenes the Cynic]], when asked by [[Alexander the Great|Alexander]] why he considered himself a dog, responded that he "barks at those who give me nothing".<ref>Diogenes Laertius Book 6</ref><ref>The Philosophy of Cynicism, Luis Navia, p. 27</ref>

===== Pyrrhonists =====
The skeptical philosophers known as [[Pyrrhonism|Pyrrhonists]] were also influenced by Heraclitus. He may be the predecessor to [[Pyrrho]]'s relativistic doctrine "No More This than That ", that nothing is one way rather than another way.{{sfn|Bett|2003|page=132}} According to Pyrrhonist Sextus Empiricus, [[Aenesidemus]], one of the major ancient Pyrrhonist philosophers, claimed in a now-lost work that Pyrrhonism was a way to Heraclitean philosophy because Pyrrhonist practice helps one to see how opposites appear to be the case about the same thing, leading to the Heraclitean view that opposites actually are true about the same thing.{{sfn|Bett|2003|page=223}}<ref name="Sextus Empiricus Outlines of Pyrrhonism Book I" /> Sextus Empiricus disagreed, arguing opposites appearing to be the case about the same thing is not a [[dogma]] of the Pyrrhonists but a matter occurring to the Pyrrhonists, to the other philosophers, and to all of humanity.<ref name="Sextus Empiricus Outlines of Pyrrhonism Book I">[[Sextus Empiricus]] ''Outlines of Pyrrhonism'' Book I, Chapter 29, Sections 210–211</ref>

==== Early Christianity ====
[[File:John 1.jpg|thumb|right|200px|John 1:1 in the page showing the first chapter of [[Gospel of John|John]] in the [[King James Version|King James Bible]]]]
[[Hippolytus of Rome]], one of the early [[Church Fathers]] of the [[Christian Church]], identified Heraclitus along with the other pre-Socratics and [[Platonic Academy|Academics]] as a source of [[heresy]], in Heraclitus's case namely the heresy of [[Noetus]].{{sfn|Kirk|1954|p=349}} 

The Christian apologist [[Justin Martyr]] took a more positive view of Heraclitus.{{sfn|Goodenough|1923|page=110}} In his [[First Apology]], he said both Socrates and Heraclitus were Christians before Christ: "those who lived reasonably are Christians, even though they have been thought atheists; as, among the Greeks, Socrates and Heraclitus, and men like them."<ref>First Apology, Chapter 46</ref> He was among those who interpreted the ''logos'' as meaning the Christian "Word of [[God]]", such as in [[John 1:1]]: "In the beginning was the Word (''[[Logos (Christianity)|logos]]'') and the Word was God."<ref>History of Philosophy, by Friedrich Ueberweg, p. 293</ref>  

Modern scholars such as John Burnet have viewed the relationship between Heraclitean ''logos'' and Johannine ''logos'' as fallacious, saying; "the Johannine doctrine of the ''logos'' has nothing to do with Herakleitos or with anything at all in Greek philosophy, but comes from the Hebrew Wisdom literature".{{sfn|Burnet|1892|p=133}}

The Christian Clement of Alexandria notes Heraclitus's similarity to the Christian prophets, and is cited as a source for more Heraclitus fragments than any other author.<ref>Dinan, Andrew. "Clement of Alexandria's Predication of the Verb μαντευομαι of Heraclitus." ''Journal of Early Christian Studies'', vol. 16 no. 1, 2008, pp. 31–60. ''Project MUSE'', {{doi|10.1353/earl.2008.0004}}.</ref><ref>Andrew C. Dinan ''Fragments in Context: Clement of Alexandria's Use of Quotations from Heraclitus (Philo of Alexandria, Plutarch, Greece)'' 2005. DAI-A 65/11 (May 2005), p. 4184.</ref>

==== Weeping philosopher ====
[[File:Bramante heracleitus and democritus.jpeg|thumb|[[Donato Bramante]] painted Heraclitus and Democritus as the weeping and laughing philosopher.]]
Heraclitus's influence also extends outside of philosophy. A motif found in art and literature is Heraclitus as the "weeping philosopher" and Democritus as the "laughing philosopher", which may have originated with the Cynic philosopher [[Menippus]],<ref>Lepage, J.L. (2012). Laughing and Weeping Melancholy: Democritus and Heraclitus as Emblems. In: The Revival of Antique Philosophy in the Renaissance. Palgrave Macmillan, New York. https://doi.org/10.1057/9781137316660_3</ref> and generally references their reactions to the folly of mankind.<ref>{{Cite web|title=Heraclitus, Hendrick ter Brugghen, 1628|url=https://www.rijksmuseum.nl/en/collection/SK-A-2784|website=Rijksmuseum}}</ref><ref>{{cite journal|year=1868|title=Modern Cynicism|url=https://books.google.com/books?id=BMcCAAAAIAAJ|journal=Blackwood's Magazine|page=64}}</ref><ref name="George Coffin Taylor-1928" />
[[File:Raphael School of Athens Michelangelo.jpg|thumb|left|190x190px|Heraclitus in ''School of Athens'']]
For example, in [[Lucian|Lucian of Samosata]]'s "Philosophies for Sale", Heraclitus is auctioned off as the "weeping philosopher" and Democritus as the "laughing philosopher".{{efn|{{harvnb| C5}}}} The Roman poet [[Juvenal]] wrote: "Heraclitus, weep at life much more than you did while alive, for now life is more pitiable."<ref>[https://books.google.com/books?id=5e3lBQAAQBAJ ''Juvenal and the Satiric Emotions''] p. 125</ref>

The [[Renaissance]] saw a revived interest in ancient philosophy and its depiction in art. A [[fresco]] on the wall of [[Marsilio Ficino]]'s [[Platonic Academy (Florence)|Platonic Academy]] in [[Florence]] depicted Heraclitus and Democritus.<ref>Doel, M. v. d. (2021). ''Ficino and Fantasy: Imagination in Renaissance Art and Theory from Botticelli to Michelangelo''. Netherlands: Brill. pp. 13–14</ref>

[[Donato Bramante]] painted Heraclitus and Democritus (1486) as the weeping and laughing philosopher, and may have depicted Heraclitus as [[Leonardo da Vinci]].<ref>Kiang, Dawson. "Bramante's 'Heraclitus and Democritus': The Frieze." ''Zeitschrift Für Kunstgeschichte'', vol. 51, no. 2, 1988, pp. 262–268. {{doi|10.2307/1482445}}. Accessed 30 Apr. 2024.</ref> Heraclitus appears in painter [[Raphael]]'s ''[[School of Athens]]'' (1511), in which he is represented by [[Michelangelo]], since they shared a "sour temper and bitter scorn for all rivals".<ref>Michelangelo and the Pope's Ceiling By Ross King, p. 234</ref>

=== Modern ===
Modern interest in early Greek philosophy can be traced back to 1573, when French printer [[Henri Estienne]] (also known as Henricus Stephanus) collected a number of pre-Socratic fragments, including some forty of those of Heraclitus, and published them in [[Latin]] in ''Poesis philosophica.''<ref>''Giannis Stamatellos,'' [https://www.wiley.com/en-us/Introduction+to+Presocratics%3A+A+Thematic+Approach+to+Early+Greek+Philosophy+with+Key+Readings-p-9780470655030 ''Introduction to Presocratics: A Thematic Approach to Early Greek Philosophy with Key Readings'']. Wiley-Blackwell, 2012, p. 7</ref> [[Renaissance skepticism|Renaissance skeptic]] [[Michel de Montaigne]]'s [[Essays (Montaigne)|essay]] ''On Democritus and Heraclitus,'' in which he sided with the laughing philosopher over the weeping philosopher, was probably written soon after.<ref>{{Cite web|last=Montaigne|first=Michel de|title=On Democritus and Heraclitus – The Essays of Michel de Montaigne|url=https://hyperessays.net/essays/on-democritus-and-heraclitus/|website=HyperEssays}}</ref><ref>de Montaigne, M. S. (1685). Of Democritus and Heroclitus (P. Coste, Ed.). In M. S. de Montaigne & P. Coste (Ed.) & C. Cotton (Trans.), The essays of Michael Seigneur de Montaigne, in 3 Vols (8th ed., pp. 380–384). J Pote, E Ballard, C Bathurst, T Davies, T Payne, J F and C Rivington, S Crowder T Longman. https://doi.org/10.1037/11798-050</ref><ref>Lutz, Cora E. "Democritus and Heraclitus." The Classical Journal, vol. 49, no. 7, 1954, pp. 309–314. {{JSTOR|3292600}}. Accessed 29 May 2024.</ref> Heraclitus also influenced French poets Michel d'Ambroise and Etienne Forcadel.<ref>Joukovsky, Françoise (2015). Feu et le Fleuve : Héraclite et la Renaissance française (le). Librairie Droz.</ref> [[Huguenots|Huguenot]] minister [[Pierre du Moulin]] wrote ''Heraclitus, or, Meditations vpon the vanity & misery of humane life'' in 1609.<ref>Pierce, H. (2008). Unseemly pictures : graphic satire and politics in early modern England. United Kingdom: Yale University Press for The Paul Mellon Centre for Studies in British Art. p. 165</ref><ref>{{Cite web|url=https://onlinebooks.library.upenn.edu/webbin/book/lookupid?key=uma20946|title=Heraclite. English. 1609, by Pierre Du Moulin et al. {{pipe}} The Online Books Page|website=onlinebooks.library.upenn.edu}}</ref>
English playwright [[William Shakespeare]] may have known of Heraclitus through Montaigne.''<ref>{{Cite book|last=Faas|first=Ekbert|url=https://books.google.com/books?id=nK6Q7gBGgT4C|title=Shakespeare's Poetics|date=1986|page=176|publisher=Cambridge University Press|isbn=978-0-521-30825-0}}</ref> [[The Merchant of Venice]]'' (1598) features the melancholic character of [[Antonio (The Merchant of Venice)|Antonio]], who some critics contend is modeled after Heraclitus.<ref name="George Coffin Taylor-1928">{{cite journal|author=George Coffin Taylor|date=1928|title=Is Shakespeare's Antonio the "Weeping Philosopher" Heraclitus?|journal=Modern Philology|volume=26|issue=2|pages=161–167|doi=10.1086/387759|jstor=433874|s2cid=170717088}}</ref> Additionally, in one scene of the play [[Portia (The Merchant of Venice)|Portia]] assesses her potential suitors, and says of one County Palatine: "I fear he will prove the weeping philosopher when he grows old".<ref>The Merchant of Venice, 1.2.49</ref><ref>Shakespeare, W. (1885). Shakespeare's Merchant of Venice: With Introduction, and Notes Explanatory and Critical. For Use in Schools and Classes. United States: Ginn. p. 90</ref>[[File:Rijksmuseum.amsterdam (66) (15195464645).jpg|thumb|left|165px|Heraclitus painted as the weeping philosopher by [[Hendrik ter Brugghen]] (1628)]]
Several [[baroque]] artists such as [[Peter Paul Rubens]], [[Hendrick ter Brugghen|Hendrik ter Brugghen]], and [[Johannes Moreelse]] painted Heraclitus and Democritus. Rubens' ''[[Heraclitus and Democritus (Rubens)|Heraclitus and Democritus]]'' (1603) was painted for the [[Francisco de Sandoval y Rojas, 1st Duke of Lerma|Duke of Lerma]].<ref>Huemer, Frances. "Ruben's 'Democritus and Heraclitus'" ''Source: Notes in the History of Art'', vol. 28, no. 3, 2009, pp. 24–28. {{JSTOR|23208538}}</ref>

==== Rationalism ====
[[File:Utrecht Moreelse Heraclite.JPG|thumb|180px|Heraclitus painted as the weeping philosopher by [[Johannes Moreelse]] {{circa|1630}}]]
French [[Rationalism|rationalist]] philosopher [[René Descartes]] read Montaigne and wrote in ''[[Passions of the Soul|The Passions of the Soul]]'' that [[indignation]] can be joined by [[pity]] or [[Mockery|derision]], "So the laughter of Democritus and the tears of Heraclitus could have come from the same cause".<ref>Descartes, R. (1989). Passions of the Soul. United States: Hackett Publishing Company, Incorporated. p. 124</ref><ref>Paulson, M. G. (1988). The Possible Influence of Montaigne's Essais on Descartes' Treatise on the Passions. United Kingdom: University Press of America.</ref>

Kahn suggests Spinoza may have been influenced by Heraclitus via the Stoics.{{sfn|Kahn|1979|p=302}} According to one author "What Heraclitus really meant by the common was...nothing different from what by [[Baruch Spinoza|Spinoza]] was expressed by "''[[sub specie aeternitatis]]''".{{sfn|Patrick|1889|page=42}} According to German poet [[Heinrich Blücher]], "If you read the whole system of Spinoza, it is nothing but the changed system of Heraclitus."<ref>{{Cite web|url=https://www.bard.edu/library/pdfs/bluecher/VI.%20Heraclitus%20and%20the%20Metaphysical%20Tradition%20(1967)%20-%20Bl%C3%BCcher%20Archives%20PDF.pdf|title=Heraclitus and the Metaphysical Tradition|year=1967|page=7}}</ref>

[[Gottfried Wilhelm Leibniz]] stated in ''[[The Monadology]]'' "all bodies are in a state of perpetual flux like rivers."<ref>The Monadology, 71</ref><ref>Rescher, N. (2014). G.W. Leibniz's Monadology. United Kingdom: Taylor & Francis. p. 235</ref>

==== British empiricism ====
Bishop and [[Empiricism|empiricist]] philosopher [[George Berkeley]] claimed Sir [[Isaac Newton]]'s [[alchemy]] was influenced by Heraclitus. He remarked in ''Siris'': "In Plutarch we find it was the opinion of Heraclitus, that the death of fire was a birth to air, and the death of air a birth to water.{{efn|name=Aurel76}} This opinion is also maintained by Sir Isaac Newton."<ref>''Siris: A Chain of Philosophical Reflexions and Inquiries Concerning the Virtues of Tar-Water'', p. 418</ref> Scottish skeptic [[David Hume]] seems to recapitulate Heraclitus while discussing [[personal identity]]: "Thus as the nature of a river consists in the motion and change of parts; tho' in less than four and twenty hours these be totally alter'd; this hinders not the river from continuing the same during several ages."<ref>Treatise of Human Nature, 1. 4. 6. 14</ref>{{sfn|Graham|2008|p=174}}<ref>Flage, D. E. (2019). David Hume's Theory of Mind. United Kingdom: Taylor & Francis. p. 139</ref>

=====Common sense=====
[[File:1831 Schlesinger Philosoph Georg Friedrich Wilhelm Hegel anagoria.JPG|thumb|180px|Hegel said "there is no proposition of Heraclitus which I have not adopted in my ''Logic''."]]
While Heraclitus seems to criticize people in general, at other times he also seems to support [[common sense]].<ref>The Cambridge Companion to Common-Sense Philosophy. (2020). India: Cambridge University Press. pp. 21–22</ref> On [[Scottish common sense realism|Scottish common sense]] philosopher [[Thomas Reid]]'s account, Heraclitus was one of the first to extol a common sense philosophy with such quotes as "And though reason is common, most people live as though they had an understanding peculiar to themselves;"{{Efn| name=sextb2|{{harvnb|Sextus Empiricus, ''Against the Mathematicians''|loc=B2}}}} and "understanding is common to all".<ref>Reid, T. (1863). The Works of Thomas Reid ... Sixth Edition. United Kingdom: (n.p.). §VI: The Universality of the philosophy of Common sense. 770</ref>{{efn|{{harvnb|Stobaeus|loc=B113}}}}

==== Post-Kantianism ====
Ever since German philosopher [[Immanuel Kant]], philosophers have sometimes been divided into rationalists and empiricists.<ref>{{Cite book|url=https://plato.stanford.edu/archives/spr2023/entries/rationalism-empiricism/|title=The Stanford Encyclopedia of Philosophy|first1=Peter|last1=Markie|first2=M.|last2=Folescu|chapter=Rationalism vs. Empiricism|editor-first1=Edward N.|editor-last1=Zalta|editor-first2=Uri|editor-last2=Nodelman|year =2023|publisher=Metaphysics Research Lab, Stanford University|via=Stanford Encyclopedia of Philosophy}}</ref> Heraclitus has been considered each by different scholars.{{sfn|Graham|2019|loc=§1}} For rationalism,{{sfn|Lassalle|1858|p=362}}<ref>Moyal, Georges J.D. "The Unexpressed Rationalism of Heraclitus." ''Revue de Philosophie Ancienne'', vol. 7, no. 2, 1989, pp. 185–198. {{JSTOR|24353855}}. Accessed 2 Jan. 2024.</ref> philosophers cite fragments like "Poor witnesses for men are the eyes and ears of those who have barbarian souls."{{efn|name=a16|{{harvnb|A16}}}}{{efn|{{harvnb| B107}}}} For empiricism,{{sfn|Schuster|1873|p=17}} they cite fragments like "The things that can be seen, heard, and learned are what I prize the most."{{efn|{{harvnb|Hippolytus|loc= B55}}}} Gottlob Mayer has argued that the [[philosophical pessimism]] of [[Arthur Schopenhauer]] recapitulated the thought of Heraclitus.<ref>Heraklit von Ephesus und Arthur Schopenhauer; eine historisch-philosophische Parallele, Carl Winter's Universitätsbuchhandlung, Heidelberg, 1886</ref>{{Sfn|Patrick|1889|p=71}}

The impression of Heraclitus on [[German idealism|German idealist]] [[Georg Wilhelm Friedrich Hegel|G. W. F. Hegel]] was so profound that he remarked in his ''[[Lectures on the History of Philosophy]]'': "there is no proposition of Heraclitus which I have not adopted in my ''[[Science of Logic|Logic]]''."<ref>Hegel, G. W. F. (1995). Lectures on the History of Philosophy: Greek philosophy to Plato. United Kingdom: University of Nebraska Press. p. 279</ref> Hegel interpreted Heraclitus as a dialetheist and as a process philosopher, seeing the flux or "becoming" in Heraclitus as a natural result of the [[ontology]] of "being" and "non-being" in Parmenides.{{sfn|Graham|2019|loc=§7}} He also doubted the world conflagration (''ekpyrosis'') interpretation, which had been popular since Aristotle.{{sfn|Graham|2019|loc=§4}}

===== Heraclitean studies =====
[[File:Friedrich Daniel Ernst Schleiermacher 2.jpg|thumb|140px|Schleiermacher was "the pioneer of Heraclitean studies".]]The German theologian [[Friedrich Schleiermacher]] was one of the first to collect the fragments of Heraclitus specifically and write them out in his native tongue, the "pioneer of Heraclitean studies".<ref>Schleiermacher, F. 1839. "Herakleitos Der Dunkle von Ephesos, Dargestellt Aus Den Trümmern Seines Werkes Und Den Zeugnissen Der Alten." In Sämtliche Werke, Berlin, 1–146</ref><ref name="Roberts-2009">{{Cite book|url=https://books.google.com/books?id=SZwYBwAAQBAJ&pg=PA120|title=Germany and the Imagined East|first=Lee M.|last=Roberts|date=January 14, 2009|publisher=Cambridge Scholars Publishing|isbn=9781443804196}}</ref>{{sfn|Wheelwright|1959|p=160}} Schleiermacher was also one of the first to posit Persian influence upon Heraclitus, a question taken up by succeeding scholars [[Georg Friedrich Creuzer|Friedrich Creuzer]] and August Gladisch.<ref name=Ueberweg /><ref name="Roberts-2009" />

The [[Young Hegelians|Young Hegelian]] and [[Socialism|socialist]] [[Ferdinand Lassalle]] wrote [[Die Philosophie Herakleitos des Dunklen von Ephesos|a book]] on Heraclitus.{{sfn|Lassalle|1858}} "Lassalle follows Hegel in styling the doctrine of Heraclitus 'the philosophy of the logical law of the identity of contradictories."<ref name=Ueberweg>History of Philosophy, by Friedrich Ueberweg, p. 39</ref>{{sfn|Lassalle|1858|pp=354–355}} Lassalle also thought Persian theology influenced Heraclitus.<ref name="C. H. A. Bjerregaard-1896" />{{sfn|Lassalle|1858|p=362}}<ref name="Conspectus of Lassalle" /> Fellow Young Hegelian [[Karl Marx]] compared Lasalle's work to that of "a schoolboy"<ref>"Letter to Friedrich Engels, February 1, 1858" Marx-Engels Collected Works, Volume 40, p. 258</ref> and [[Vladimir Lenin]] accused him of "sheer [[plagiarism]]".<ref name="Conspectus of Lassalle">"Conspectus of Lassalle's Book The Philospohy of Heraclitus the Obscure of Ephesus" Lenin's Collected Works, 4th Edition, Moscow, 1976, Volume 38, pp. 337–353</ref>

[[Classics|Classical philologist]] [[Jakob Bernays]] also wrote a work on Heraclitus.<ref name=Ueberweg /> Inspired by Bernays, the English scholar [[Ingram Bywater]] collected all fragments of Heraclitus in a critical edition, ''Heracliti Ephesii Reliquiae'' (1877).<ref name="Jackson-1917">{{Cite web|url=https://books.google.com/books?id=qPe7BB1gFfAC&pg=RA2-PA95|title=Ingram Bywater: The Memoir of an Oxford Scholar, 1840–1914|first=William Walrond|last=Jackson|date=June 7, 1917|publisher=Clarendon Press}}</ref> [[Hermann Alexander Diels|Hermann Diels]] wrote "Bywater's book has come to be accounted ... as the only reliable collection of the remains of that philosopher."<ref name="Jackson-1917" /> 

====== Diels-Kranz ======
Diels published the first edition of the authoritative ''Die Fragmente der Vorsokratiker'' (''The Fragments of the Pre-Socratics'') in 1903, later revised and expanded three times, and finally revised in two subsequent editions by Walther Kranz. Diels–Kranz is used in academia to cite pre-Socratic philosophers. In [[Diels–Kranz numbering|Diels–Kranz]], each ancient personality and each passage is assigned a number to uniquely identify it; Heraclitus is traditionally catalogued as pre-Socratic philosopher number 22.<ref name="DKranz">{{cite book|last1=Diels|first1=Hermann|last2=Kranz|first2=Walther|editor-last1=Plamböck|editor-first1=Gert|title=Die Fragmente der Vorsokratiker|date=1957|publisher=Rowohlt|url=https://books.google.com/books?id=KEYWQwAACAAJ|access-date=11 April 2022|isbn=5875607416|language=grc,de}}</ref>

==== Continental ====
[[File:Heidegger 2 (1960).jpg|thumb|165px|Heidegger believed that the thinking of Heraclitus and Parmenides was the origin of philosophy.]]
The [[Continental philosophy|continental]] existentialist and philologist [[Friedrich Nietzsche]] preferred Heraclitus above all the other pre-Socratics.<ref name="Nietzsche" /><ref>{{Cite web|url=https://books.google.com/books?id=g_ih3ZVP2PkC&pg=PA318|title=Friedrich Nietzsche: His Life and Work|first=Maximilian August|last=Mügge|date=May 26, 1911|publisher=T. Fisher Unwin|page=318}}</ref><ref>Schrift, A. (2014). Nietzsche and the Question of Interpretation. United States: Taylor & Francis. p. 64</ref> Nietzsche saw the philosophers before Plato as "pure [[Archetype|types]]" and Heraclitus as the proud, lonely truth-finder.<ref>de Jong, Johan. "The Senses of Nietzsche's "Complete Irresponsibility"" Nietzsche-Studien, 2024. https://doi.org/10.1515/nietzstu-2022-0030</ref><ref>see also [[On the Pathos of Truth]]</ref> The [[Nationalism|nationalist]] [[Philosophy of history|philosopher of history]] [[Oswald Spengler]] wrote his (failed) dissertation on Heraclitus.<ref>{{cite book|url=https://www-zeno-org.translate.goog/Philosophie/M/Spengler,+Oswald/Reden+und+Aufsätze/Heraklit/Einleitung/1.?_x_tr_sch=http&_x_tr_sl=auto&_x_tr_tl=en&_x_tr_hl=en&_x_tr_pto=wapp|title=The Fundamental Metaphysical Thought of the Heraclitean Philosophy|author=Oswald Spengler}}</ref><ref>Farrenkopf, J. (2001). Prophet of Decline: Spengler on World History and Politics. United States: LSU Press. pp. 14–15</ref>

[[Phenomenology (philosophy)|Phenomenologist]] [[Edmund Husserl]] wrote that [[consciousness]] is "the realm of Heraclitean flux."<ref>{{cite book|last=Husserl|first=Edmund|url=https://ia804701.us.archive.org/30/items/CartesiamMeditations/12813080-husserl-cartesian-meditations.pdf|title=Cartesian Meditations|page=49}}</ref> Existentialist and phenomenologist [[Martin Heidegger]] was also influenced by Heraclitus, as seen in his ''[[Introduction to Metaphysics (Heidegger book)|Introduction to Metaphysics]]''. Heidegger believed that the thinking of Heraclitus and Parmenides was the origin of philosophy and misunderstood by Plato and Aristotle, leading all of [[Western philosophy]] astray.<ref>W. Julian Korab-Karpowicz, ''The Presocratics in the Thought of Martin Heidegger'' (Frankfurt am Main: Peter Lang, 2016), page 58.</ref><ref>see also Heraclitus: The Inception of Occidental Thinking and Logic: Heraclitus's Doctrine of the Logos by Martin Heidegger</ref>

French philosophers [[Jacques Derrida]] and [[Gilles Deleuze]]'s "differential ontology" is influenced by Heraclitus.<ref>{{Cite web|title=Differential Ontology|url=https://iep.utm.edu/differential-ontology/|website=Internet Encyclopedia of Philosophy}}</ref><ref>O'Connell, E. (2005). Heraclitus and Derrida: Presocratic Deconstruction. Austria: P. Lang.</ref> According to Deleuze, [[Michel Foucault]] was a Heraclitean.<ref>Foucault's Heraclitism and the Concept of History the Heraclitean River in Foucault's Works: Philosophical Image of the Becoming by HR Cardoso Jr</ref><ref>Roth, M. S. (2019). Knowing and History: Appropriations of Hegel in Twentieth-Century France. United States: Cornell University Press. p. 218</ref> The idea that war produces order through strife is similar to Foucault's notion that [[Power (social and political)|power]] is a force dispersed through social relations.<ref>Attwell, D. (1993). J.M. Coetzee: South Africa and the Politics of Writing. South Africa: University of California Press. p. 95</ref>

In the 1950s, a term originating with Heraclitus, "''[[idios kosmos]]''", meaning "private world" as distinguished from the "common world" ({{em|koinos kosmos}}) was adopted by phenomenological and [[Existential psychology|existential psychologists]], such as [[Ludwig Binswanger]] and [[Rollo May]], to refer to the experience of people with delusions.<ref>{{cite book|last=May|first=Rollo|author-link=Rollo May|date=1958|chapter=Contributions of existential psychotherapy|editor1-last=May|editor1-first=Rollo|editor2-last=Angel|editor2-first=Ernest|editor3-last=Ellenberger|editor3-first=Henri F.|editor3-link=Henri Ellenberger|title=Existence: a new dimension in psychiatry and psychology|location=New York|publisher=[[Basic Books]]|pages=37–91 ([https://archive.org/details/existencenewdime0000roll/page/81 81])|isbn=9780671203146|oclc=14599810|doi=10.1037/11321-002|chapter-url=https://archive.org/details/existencenewdime0000roll/page/81|chapter-url-access=registration}}</ref> It was an important part of novelist [[Philip K. Dick]]'s views on [[schizophrenia]].<ref>Dick, P. K. (1987). Schizophrenia and the book of changes. United States: (n.p.).</ref> Those thinkers have relied on Heraclitus's statement that "The waking have one common world, but the sleeping turn aside each into a world of his own."{{efn|{{harvnb| B89}}}}

The Irish author and classicist [[Oscar Wilde]] was influenced by art critic [[Walter Pater]], a friend of Bywater's whose "pre-Socratic hero" was Heraclitus.<ref>Ostermark-Johansen, L. (2017). Walter Pater and the Language of Sculpture. (n.p.): Taylor & Francis.</ref><ref>Hext, Kate, 'Burning with a 'hard, gem-like flame': Heraclitus and Hedonism in Wilde's Writing', in Kathleen Riley, Alastair J. L. Blanshard, and Iarla Manny (eds), Oscar Wilde and Classical Antiquity (Oxford, 2017; online edn, Oxford Academic, 21 Sept. 2017), {{doi|10.1093/oso/9780198789260.003.0012}}, accessed 21 May 2024.</ref><ref>Pater the Classicist: Classical Scholarship, Reception, and Aestheticism. (2017). United Kingdom: Oxford University Press., p.263</ref> [[Harold Bloom]] noted that "Pater praises Plato for Classic correctness, for a conservative [[Centripetal force|centripetal impulse]], against his [Pater's] own Heraclitean [[Romanticism]]."<ref>{{Citation|last1=Pater|first1=Walter|title=Introduction to 'Selected Writings' of Walter Pater|location=New York|last2=Bloom|first2=Harold}}.</ref> Wilde is credited with the saying "[[An Ideal Husband|expect the unexpected]]", though Heraclitus said "If you do not expect the unexpected, you will not find it; for it is hard to be sought out and difficult."<ref>{{Cite book|last=Pennycook|first=Alastair|url=https://books.google.com/books?id=0rgQaLxk4EQC&pg=PA35|title=Language and Mobility: Unexpected Places|year= 2012|publisher=Multilingual Matters|isbn=978-1-84769-764-6}}</ref>{{efn|{{harvnb|Clement, ''Stromateis''|loc=B18}}}}

==== Analytic ====
The British [[process philosophy|process philosopher]] [[Alfred North Whitehead|A. N. Whitehead]] has been identified as a representative of the tradition of Heraclitus.<ref>{{Cite web|url=https://philarchive.org/archive/SHAWPM|title=Whitehead's Process Metaphysics as a New Link between Science and Metaphysics|page=244|author=Nelson Shang}}</ref><ref>Rescher, N. (1996). Process Metaphysics: An Introduction to Process Philosophy. United States: State University of New York Press. p. 1</ref><ref>Lowe, V. (2020). Alfred North Whitehead: The Man and His Work. United States: Johns Hopkins University Press. p. 137</ref> In [[Bertrand Russell]]'s essay ''Mysticism and Logic'', he contends Heraclitus proves himself a metaphysician by his blending of mystical and scientific impulses.<ref name=mystic>''[https://en.wikisource.org/wiki/Mysticism_and_Logic_and_Other_Essays Mysticism and Logic and Other Essays]'', by Bertrand Russell, pp. 1–3</ref>

===== Wittgenstein =====
Scholar Edward Hussey sees parallels between Heraclitus, the ''logos'', and the early [[Ludwig Wittgenstein]]'s linguistic philosophy in the ''[[Tractatus Logico-Philosophicus|Tractatus]]'' (1922).{{sfn|Hussey|1972|page=59}} Wittgenstein was known to read Plato<ref>Kienzler, W. (2013). "Wittgenstein Reads Plato". In: Perissinotto, L., Cámara, B.R. (eds) ''Wittgenstein and Plato''. Palgrave Macmillan, London. {{doi|10.1057/9781137313447_2}}</ref> and in his return to philosophy in 1929 he made several remarks resembling those of Heraclitus: "The fundamental thing expressed grammatically: What about the sentence: One cannot step into the same river twice?"<ref>Zettel, Wittgenstein, #459</ref> He then seemed to make a dramatic shift by 1931, saying one can step twice into the same river.<ref>Stern, David G. (1991). Heraclitus' and Wittgenstein's River Images: Stepping Twice into the Same River. The Monist 74 (4):579–604.</ref>

Wittgenstein also uses a river image in ''[[On Certainty]]'' (1950) to say even the river-bed may change as foundational logical principles might: "The mythology may change back into a state of flux, the river-bed of thoughts may shift&nbsp;... And the bank of that river consists partly of hard rock, subject to no alteration or only to an imperceptible one, partly of sand, which now in one place now in another gets washed away or deposited."<ref>Wittgenstein, L. (1972). On Certainty. United Kingdom: HarperCollins. 97, 99</ref><ref>Shiner, Roger. (1974). Wittgenstein and Heraclitus: Two River-Images. ''Philosophy''. 49. 191–197. {{doi|10.1017/S0031819100048063}}.</ref>

===== Contradiction =====
[[File:Buddhism & Science - Interview with Graham Priest (cropped).png|140px|thumb|Graham Priest is a dialetheist.]]
Aristotle's arguments for the law of non-contradiction, which he saw as refuting the position started by Heraclitus,<ref>Priest, G., Sylvan, R., Norman, J., Arruda, A. I. (1989). Paraconsistent Logic: Essays on the Inconsistent. Austria: Philosophia. p .5</ref> used to be considered authoritative, but have been in doubt ever since their criticism by Polish logician [[Jan Łukasiewicz]], and the invention of [[Many-valued logic|many-valued]] and [[Paraconsistent logic|paraconsistent]] logics.<ref>Lukasiewicz, Jan & Wedin, Vernon (1971). On the Principle of Contradiction in Aristotle. Review of Metaphysics 24 (3):485–509.</ref><ref>Karabey, R. (2019). Back to The Contradictions: Łukasiewicz's Objection. Archives of Philosophy, 0(51), 139–151. {{doi|10.26650/arcp2019-5109}}</ref>

Some philosophers such as [[Graham Priest]] and [[Jc Beall]] follow Heraclitus in advocating true contradictions or dialetheism,<ref name=dliar>Priest, Graham, 'Aristotle on the Law of Non-Contradiction', Doubt Truth to be a Liar (Oxford, 2005; online edn, Oxford Academic, 1 May 2006), https://doi.org/10.1093/0199263280.003.0002,</ref> seeing it as the most natural response to the [[liar paradox]].<ref>{{Cite book|url=https://plato.stanford.edu/entries/dialetheism/|title=Dialetheism|first1=Graham|last1=Priest|first2=Francesco|last2=Berto|first3=Zach|last3=Weber|editor-first1=Edward N.|editor-last1=Zalta|editor-first2=Uri|editor-last2=Nodelman|date=May 20, 2024|publisher=Metaphysics Research Lab, Stanford University|via=Stanford Encyclopedia of Philosophy}}</ref><ref>Priest, Graham. "Contradiction, Belief and Rationality." ''Proceedings of the Aristotelian Society'', vol. 86, 1985, pp. 99–116. {{JSTOR|4545039}}. Accessed 30 May 2024.</ref>{{sfn|PriestBeall|2004|p=23}}{{Notetag|Priest agrees with Hegel's contradictory account of motion, based on [[Zeno of Elea]]'s Paradox of the Arrow, which is arguably Heraclitus's account of flux.<ref name="Priest">Priest, Graham. "Inconsistencies in Motion." ''American Philosophical Quarterly'' 22, no. 4 (1985): 339–46. {{JSTOR|20014114}}.</ref> On this account of motion, to move is to be both here and not here.<ref name="Priest" />}} Jc Beall, together with [[Greg Restall]], is a pioneer of a widely discussed version of [[logical pluralism]].<ref>{{Cite web|title=Logical Pluralism|url=https://global.oup.com/academic/product/logical-pluralism-9780199288410?cc=us&lang=en&|access-date=February 5, 2017|publisher=global.oup.com}}</ref>

===== Philosophy of Religion =====
Beall argues for a contradictory account of [[Jesus|Jesus Christ]] as both man and divine.<ref>Beall, Jc; Pawl, Timothy; McCall, Thomas; Cotnoir, A. J. & Uckelman, Sara L. (2019). Complete Symposium on Jc Beall's Christ – A Contradiction: A Defense of Contradictory Christology. Journal of Analytic Theology 7 (1):400–577.</ref> The philosopher [[Peter Geach]] was inspired by Heraclitus's comments on the river to formulate his idea of [[sortal|relative identity]],<ref>Cartwright, Helen Morris. "Heraclitus and the Bath Water." ''The Philosophical Review'' 74, no. 4 (1965): 466–485. {{doi|10.2307/2183124}}.</ref><ref>Instantiation, Identity and Constitution, by E. J. Lowe, ''Philosophical Studies: An International Journal for Philosophy in the Analytic Tradition'', Vol. 44, No. 1 (Jul. 1983), pp. 45–59</ref> which he used to defend the coherence of the [[Trinity]].<ref>P. T. Geach, Reference and Generality, pp. 150–151</ref><ref>{{cite journal|title=Relative Identity and the Doctrine of the Trinity|author=Michael Rea|journal=Philosophia Christi|volume=5|number=2|year=2003}}</ref>

===== Philosophy of Time =====
[[File:English Grammar Time Simple Present.png|thumb|Presentism is seen as a Heraclitean view.|200x200px]]
The [[British idealism|British idealist]] [[J. M. E. McTaggart]] is best known for his paper "[[The Unreality of Time]]" (1908), in which he argues that time is unreal.  What he calls the "[[A series and B series#A series|A theory]]", also known as "temporal becoming", and closely related to [[Philosophical presentism|presentism]], which conceptualizes of time as tensed (i.e., having the properties of being past, present, or future), is a view which has been seen as beginning with Heraclitus.<ref>Craig, W. (2013). The Tensed Theory of Time: A Critical Examination. Germany: Springer Netherlands. p. 218</ref><ref>Craig, William Lane (1999). Temporal Becoming and the Direction of Time. Philosophy and Theology 11 (2):349–366.</ref><ref>Reichenbach, H. (2012). The Direction of Time. United States: Dover Publications. pp. 6–8</ref> By contrast, his " "[[B-theory of time|B theory]]", under which time is tenseless (i.e., earlier than, simultaneous to, or later than), has similarly been seen as beginning with Parmenides.<ref>{{cite web|last1=Markosian|first1=Ned|author-link=Ned Markosian|title=Time|url=http://plato.stanford.edu/entries/time/#PreEteGroUniThe|access-date=28 December 2014|publisher=Stanford Encyclopedia of Philosophy}}</ref><ref>{{cite book|author=Steven Savett|title=Being and Becoming in Modern Physics|date=2021|url=https://plato.stanford.edu/entries/spacetime-bebecome|publisher=Stanford Encyclopedia of Philosophy}}</ref>{{sfn|BardonDyke2015|pp=1–29}}