Editing Heraclitus (section)

=== 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}}