аЯрЁБс>ўџ 68ўџџџ5џџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџџьЅС? №ПY&jbjbЃЃ 8Щ}Щ}W џџџџџџljjjjіііŠŠŠŠŠ –$Šу $ЮЮЮЮЮЮЮЮ  Ђ Ђ Ђ Ђ Ђ Ђ , ' dЮ іЮЮЮЮЮЮ &jnЮЮЮ&&&ЮXіЮіЮ  & @J@jjv@Ж@Ю  &z&  іі  КјGОЙŠŠ&    у у   ‹ &‹   &УхGaston Phillips 101 345 730 PHI 300 changing everything carefully/without breaking anything Heraclitus and the ontology of change “112. The bones connected by joints are at once a unitary whole and not a unitary whole. To be in agreement is to differ; the concordant is the discordant. From out of all the many particulars comes oneness, and out of oneness come all the many particulars.” Heraclitus of Ephesus, most widely known for his doctrine of universal flux, is most often seen in counterpoint to the monism of Parmenides and the Eleatics. On the surface, the two doctrines could not be more different. However, a close reading of Heraclitean thought on the topic of change and identity will grant access into the paradoxical logic of Heraclitus, and allow an understanding of change as not being a shift from one thing to another thing, but rather as a constant and eternal sameness, a ceaseless flow of appearance without pause. Fragment 112 shows the logic for which Heraclitus is famous. Using this logic as a guide, textual evidence supports a reading of change as constant. It may be argued that certain other fragments dissent; that Heraclitus does in fact literally mean change to be that which occurs between two fixed states. However, the arbitrary and irrational nature of the Heraclitean world is one in which there are no constants, wherein nothing endures long enough to rise from the foam of ceaseless change. Within this logic, apparent oppositions resolve by a syncretic mechanism. Looking at the existence of a joint, Heraclitus wants to demonstrate the fallibility of custom. The joint, as such, does not exist. It is a meeting of two disparate things. However, when we see it, we intuit an existent thing, a joint, which we assume to be as real as the things it joins. This realization, that a predicate which implies existence can be understood as merely applying to a nonexistent transition, is the key to understanding Heraclitus’s worldview. Just as a joint is the nonexistent joining of two bones, so by extension is every thing which we think to be unchanging merely the nonexistent meeting of a coming-to-be and a ceasing-to-be. “20. Everything flows and nothing abides; everything gives way and nothing stays fixed.” This is the most well known of Heraclitus’s fragments. Within it is, admittedly, the seed crystal of all his worldview. But taken from its context, it admits of too wide a range of readings. Two other fragments which follow it serve to tease out the subtleties of the doctrine espoused therein. “21. You cannot step twice into the same river, for other waters and yet others go ever flowing on.” “23. It is in changing that things find repose.” Fragment 23, in fact, is the profoundest of the three fragments above, though the least poetic. One imagines Heraclitus viewing the world of appearance about him as a cloudgazer contemplating the slow permutations of the heavens. A cloud is a cloud, inarguably. But the boundaries between one cloud and the next, between the successive shapes possessed by one cloud as it sweeps across the sky, these distinctions are blurry at their best. Fragment 21 is most interesting for the hidden logic within it. One cannot step twice into the same river for two reasons. The first, and most obvious, is that the river has changed. The waters have passed downstream, and the river you see a second time is constituted by entirely different water. However, it is just as true that it is a second, entirely different you who stands before that second river, every bit as different from the earlier self as the river is from its predecessor. It is a facile task to point at Heraclitus’s writings and pronounce only as valid those fragments in which the state of change, the interstitial, is contemplated. However, there are also fragments in which Heraclitus describes the moments, as it were, between changes. “22. Cool things become arm, the warm grows cool; the moist dries, the parched becomes moist.” “99. It is by disease that health is pleasant, by evil that good is pleasant, by hunger satiety, by weariness rest.” Here we have, again, the paradoxical logic that places opposing states alongside one another and proclaims them equal and necessary. It is not, however, enough to say that Heraclitus is simply explaining heat and cold each as a lack of the other. To read such a facile duality in his writings is to not do justice to the text. In fragment 22, Heraclitus is reiterating his position of flux, pointing out that even totally opposed things flow one into the next and back again. Fragment 99 should be seen as part of his mysticism, explaining that appearance and sensibility are fallible and bounded by their reliance on experience. Fragment 99 is a statement of the limits of our understanding – a thing is defined for us by its negation. This idea serves not so much to posit a duality on nature as to diffuse a Platonic teleology towards an absolute Goodness. “113. It is one and the same thing to be living and dead, awake or asleep, young or old. The former aspect in each case becomes the latter, and the latter becomes the former, by sudden unexpected reversal.” Here, Heraclitus is at his most problematic. In contrast to the metaphors of fire and flowing water, in fragment 113, change is described as sudden and unexpected reversal. In essence, Heraclitus has moved from an evolutionary doctrine of sow and gradual change to a cataclysmic paradigm of sudden upheavals. The only coherent and self-consistent interpretation, then, is to understand this change as a description, moment to moment, of the interstitial. Change is both sudden and ceaseless, occurring as it does in each successive moment. To, as Heraclitus did, find a syncretic understanding behind the apparent contradictions in his writings, it is necessary to appreciate the world that Heraclitus describes. In contrast to the rational and eternal world posited by other thinkers, Heraclitus insists on the irrationality of existence. “40. The fairest universe is but a heap of rubbish piled up at random.” In this irrational world, human opinion is necessarily limited. Our intuition that the things around us have eternal and unchanging aspects is purely a product of fallible sensation. The truth rests behind these appearances. “17. Nature loves to hide.” This, Heraclitus’s other widely quoted fragment, is the key to understanding his world. While appearance may demonstrate the constancy of objects and imply an absolute Goodness, Nature herself is elusive and vulpine, an interstitial truth masked by the appearance of constancy. e.e.cummings “Spring is like a perhaps hand” Spring is like a perhaps hand (which comes carefully out of Nowhere)arranging a window,into which people look(while people stare arranging and changing placing carefully there a strange thing and a known thing here)and changing everything carefully spring is like a perhaps Hand in a window (carefully to and fro moving New and Old things,while people stare carefully moving a perhaps fraction of flower here placing an inch of air there)and without breaking anything. Wallace Stevens “This Solitude of Cataracts” He never felt twice the same about the flecked river, Which kept flowing and never the same way twice, flowing Through many places, as if it stood in one, Fixed like a lake on which the wild ducks fluttered. Ruffling its common reflections, thought-like Monadnocks. There seemed to be an apostrophe that was not spoken. There was so much that was real that was not real at all. He wanted to feel the same way over and over. He wanted the river to go on flowing the same way, To keep on flowing. He wanted to walk beside it, Under the buttonwoods, beneath a moon nailed fast. He wanted his heart to stop beating and his mind to rest In a permanent realization, without any wild ducks Or mountains that were not mountains, just to know how it would be, Just to know how it would feel, released from destruction, To be a bronze man breathing under archaic lapis, Without the oscillation of planetary pass-pass, Breathing his bronzen breath at the azury centre of time. $]ŠфЉiЃvФє* V&W&X&Y&§ћћћћћћ№ћћB*CJOJQJph6>*$%]ƒ„Š‹Г І ˆ‰фvЉgXYhЩ@Ѓu–—§§§јјіјєєяяяяяяяяяяяяяяъъъъdрdр$a$$%]ƒ„Š‹Г І ˆ‰фvЉgXYhЩ@Ѓu–—Фє) W Y x  Њ б о ў !:!;!Y!Z!t!†!•!­!П!з!щ! 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