T. H. Lesher
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Heraclitus is better remembered for his cosmology than for his epistemology (if indeed he had one), but there are occasional observations about human knowledge, or the dearth of it. In his own inimitable fashion, he made nothing very clear. The reconstructions of commentators provide at most a bare outline of a theory, with many fundamental questions left unanswered: what is the nature of the knowledge which he held set him apart from his predecessors (Frs. 1. 108) and his inattentive fellow Ephesians (Frs. 17. 73. 104)? What are its pre-conditions, sources, or methods? Do Heraclitus’ aphorisms convey anything radically different from the similar gnomic utterances of Archilochus, or Solon? In what follows, I will attempt answers to these questions, taking a largely affirmative position on his claim to origi- nality. My approach, obedient to his wishes, is to attend to his Xo6yo4, indeed to his rtca, beginning with the familiar but obscure contrast of v6oq and noXuJvainq, and concluding with other less familiar but equally important epistemic terms.
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