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• W2608582020 abstract "Aristotle claims that Heraclitus asserts reality of contradictions. (1) Since Aristotle thinks a contradiction cannot be known and that metaphysics knows things, existence of contradictions would undermine possibility metaphysics. Hence, he argues vigorously against Heraclitus. This paper begins by identifying type or, at least, one type of contradiction that Heraclitus propounds. I think that Aristotle's arguments for principle of noncontradiction are directed against a different class of contradictions. They depend on possibility of posing Heraclitus's claims in a formulation that, as I understand him, Heraclitus aims to reject. Once we understand peculiar sort of contradictions Heraclitus is advancing, we can appreciate what he proposes to do about contradiction. Expounding his solution, if we can call it that, is task of second part of this paper. The paper's third part explores three other approaches to avoid type of contradictions Heraclitus propounds, approaches that span history of philosophy. In fourth and final part of paper, I take some tentative steps toward a different sort of resolution. I Most readers have assumed that Heraclitus roots contradictions in necessity of change because change entails that something both be and not be. The idea is that when Socrates learns to play electric guitar and, thereby, comes to be musical, it is true to say that Socrates is musical, but also true to say that same Socrates is not musical, for Socrates is indeed both over course of his life. Aristotle avoids contradiction by noticing that Socrates does not have both characters together, at same time. On this view, we need only distinguish between respect in which Socrates is and is not musical to avoid a contradiction. More profoundly, Aristotle argues in Physics 1.8 that change does not entail contradiction even though one and same individual acquires or loses contradictory characters. There is some question whether Aristotle's move is successful, because subject Heraclitus has in mind is not an individual like Socrates but something that is, in principle, stable and persisting, like the all. The does not have attributes that belong to it; what we usually think of as attributes are, rather, included within it. So, to say that is hot and cold is problematic, even if it is both at different times, because it implies that one and same persistent, self-contained entity be both together. Let me set aside question of whether a subject that has contraries within itself constitutes a threat to metaphysics, because this is not sort of contradiction that I want to focus on here. Heraclitus propounds a different, more challenging type of contradiction in following key fragment: Listening not to me but to Logos, it is wise to agree that things are one [TEXT NOT REPRODUCIBLE IN ASCII.] (2) The passage begins by distinguishing between authorial speaker and Logos, but this distinction is immediately undermined if, as end of passage claims, all things are (3) How can there be a distinction between author who asserts Logos and Logos he asserts if, as claimed, things are one? It would seem to make no difference whether I listen to author or Logos: it would turn out to be one and same. On other hand, how can a listener have option to whom to listen, to one or other, if Logos is indeed one and governs my action as well as everything else? If I can choose to whom to listen, then there is no single Logos that is governing my action, and could not be one. Again, if listening to person asserting law differs from listening to law, then law is not one and does not govern everything. In short, multiple options offered or implied in first part of fragment are at odds with unity asserted in its second part. …" @default.
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• W2608582020 date "2017-03-16" @default.
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• W2608582020 title "Heraclitus and the Possibility of Metaphysics" @default.
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