Essay on Heraclitus’ Logos

Assess the importance of Logos in Heraclitus’ thought. From even a cursory review of the fragments of discourse attributed to Heraclitus, it is uncontroversial to assert that the logos as a concept is of integral importance to his philosophy, since he uses the term so copiously; why it is important, however, is not as immediately clear. The understanding of the nature of the logos and consequently the understanding of its role in his thought varies between commentators. To understand the importance of the logos in Heraclitus accordingly requires an examination of the term and the place it might have in his wider philosophy. As such, the main body of this essay constitutes an examination of this kind: the first section will explore the etymology, uses and various translations of the term logos with a view to establishing its meaning, or meanings, for Heraclitus; the second section will investigate the role of the logos in his philosophical theories on nature (his conjectures about the universe, politics and theology).

Logos has many different translations and uses in the Greek language. It can literally mean ‘something spoken’, a ‘saying’, ‘word’, ‘sentence’ or ‘oration’. It can also mean ‘thought’, ‘intention’, ‘idea’ or ‘illocution’. It derives from lego, meaning ‘to speak’ or ‘to say’ (lexis, meaning ‘word’ or ‘phrase’, is also derived from this). Usually the term is translated as ‘account’, a record or narrative of events. The extensive range of meanings and uses of the word logos has lead to varying explanations of its meaning from Heraclitus’ interpreters.

Hippolytus, in his Refutation of All Heresies, like other commentators translates logos as ‘account’, though he is apparently convinced that Heraclitus’ use of the term can be identified with the traditional Biblical usage of logos as meaning ‘the Word’, i.e. the Word of God. In this theological sense, the logos is equivalent to God’s divine ‘plan’ or God’s law; hence, as all things happen in accordance with the logos (kata logos), they are in accordance with the Word, God’s law or God’s will:

Heraclitus says that the universe is divisible and indivisible, generated and ungenerated, mortal and immortal, Word and Eternity, Father and Son, God and Justice. “Listening not to me but to the account, it is wise to agree that all things are one”, Heraclitus says... that the universe is the Word, always and for all eternity, he says in this way: “Of this account which holds forever men prove uncomprehending, both before they hear it and when first they have heard it. For although all things come about in accordance with this account, they are like tiros as they try words and deeds of the sort which I expound as I divide each thing according to nature and say how it is.”

This interpretation suggests that the logos is the divine will of God and the universe is the manifestation of this will. This seems to fit with Heraclitus’ other descriptions of the logos’ relation to the universe. However, Hippolytus’ interpretation of logos is biased towards a Christian conception of God and creation, as his agenda in the Refutation is to discredit heresies – in this case, the heresy of Noetus, who he presumed to be influenced by Heraclitus. From his other uses of the term, it isn’t clear that Heraclitus’ idea of the logos is consistent with the personal, monotheistic idea of God found in the Judeo-Christian tradition.

Another interpretation of the term logos, as meaning ‘logic’, ‘reason’ or ‘thought’, can also be arrived at from Heraclitus’ writings and from its usage. At times he describes the logos as a ‘shared account’