[Script Info]
Title: 
[Events]
Format: Layer, Start, End, Style, Name, MarginL, MarginR, MarginV, Effect, Text
Dialogue: 0,0:00:00.00,0:00:10.00,Default,,0000,0000,0000,,[MUSIC]
Dialogue: 0,0:00:20.58,0:00:24.83,Default,,0000,0000,0000,,Heraclitus was known in\Nantiquity as the riddler.
Dialogue: 0,0:00:24.83,0:00:29.59,Default,,0000,0000,0000,,He had a reputation both for\Nobscurity and profundity.
Dialogue: 0,0:00:29.59,0:00:35.20,Default,,0000,0000,0000,,The one book he wrote was widely quoted in\Nantiquity, and from the evidence we have,
Dialogue: 0,0:00:35.20,0:00:39.48,Default,,0000,0000,0000,,it was full of oracular pronouncement and\Ndeliberate paradox.
Dialogue: 0,0:00:39.48,0:00:44.34,Default,,0000,0000,0000,,Socrates is reported to have said upon\Nreading the book, the parts that I
Dialogue: 0,0:00:44.34,0:00:50.00,Default,,0000,0000,0000,,understood were very impressive, and so\Nwere the parts that I didn't understand.
Dialogue: 0,0:00:50.00,0:00:52.37,Default,,0000,0000,0000,,So, what was the book about?
Dialogue: 0,0:00:52.37,0:00:56.20,Default,,0000,0000,0000,,In a word, it is about the LOGOS.
Dialogue: 0,0:00:56.20,0:01:01.14,Default,,0000,0000,0000,,Now Logos is a term that we've\Nnoted has a range of meanings.
Dialogue: 0,0:01:01.14,0:01:05.51,Default,,0000,0000,0000,,From the very general sense in which\Na LOGOS is a word or anything said,
Dialogue: 0,0:01:05.51,0:01:10.25,Default,,0000,0000,0000,,to the more restricted sense in which\Nit's a particular way of using words.
Dialogue: 0,0:01:10.25,0:01:16.47,Default,,0000,0000,0000,,Specifically, to give an explanation,\Nor reason, or to figure something out.
Dialogue: 0,0:01:16.47,0:01:21.83,Default,,0000,0000,0000,,So, let's see where Heraclitus' LOGOS\Nfits into this range of meanings.
Dialogue: 0,0:01:21.83,0:01:27.27,Default,,0000,0000,0000,,Not surprisingly, he turns out\Nto have exploited most of them.
Dialogue: 0,0:01:27.27,0:01:33.88,Default,,0000,0000,0000,,Let's look at the opening lines\Nof the book, which is 22B1.
Dialogue: 0,0:01:33.88,0:01:41.16,Default,,0000,0000,0000,,This LOGOS holds always, but humans\Nalways prove unable to understand it,
Dialogue: 0,0:01:41.16,0:01:46.74,Default,,0000,0000,0000,,both before hearing it and\Nwhen they have first heard it.
Dialogue: 0,0:01:46.74,0:01:51.14,Default,,0000,0000,0000,,Now, here we might think the LOGOS\Nis the book of Heraclitus itself.
Dialogue: 0,0:01:51.14,0:01:54.10,Default,,0000,0000,0000,,And, that the philosopher is making the\Nperennial complaint of the misunderstood
Dialogue: 0,0:01:54.10,0:01:58.52,Default,,0000,0000,0000,,artist that his brilliant work is not\Nappreciated by the general public.
Dialogue: 0,0:01:59.67,0:02:04.33,Default,,0000,0000,0000,,Now, there is some truth to this,\NI think, but as we read on,
Dialogue: 0,0:02:04.33,0:02:10.27,Default,,0000,0000,0000,,it seems that the Logos can't simply be\Nthe book that Heraclitus has written.
Dialogue: 0,0:02:10.27,0:02:14.29,Default,,0000,0000,0000,,For although all things come to\Nbe in accordance with this LOGOs,
Dialogue: 0,0:02:14.62,0:02:19.79,Default,,0000,0000,0000,,humans are like the inexperienced when\Nthey experience such words and deeds as I
Dialogue: 0,0:02:19.79,0:02:25.27,Default,,0000,0000,0000,,set out, distinguishing each according\Nto its nature and saying how it is.
Dialogue: 0,0:02:26.07,0:02:27.24,Default,,0000,0000,0000,,Heraclitus, here,
Dialogue: 0,0:02:27.25,0:02:28.33,Default,,0000,0000,0000,,distinguishes between
Dialogue: 0,0:02:28.33,0:02:29.47,Default,,0000,0000,0000,,the words he has written
Dialogue: 0,0:02:29.47,0:02:31.64,Default,,0000,0000,0000,,down and the LOGOS.
Dialogue: 0,0:02:31.64,0:02:33.95,Default,,0000,0000,0000,,The LOGOS is not what he says, but
Dialogue: 0,0:02:33.95,0:02:38.49,Default,,0000,0000,0000,,a principle that governs everything\Nthat comes to be or happens,
Dialogue: 0,0:02:38.49,0:02:43.46,Default,,0000,0000,0000,,even if people don't understand it\Nwhen he tries to explain it to them.
Dialogue: 0,0:02:43.46,0:02:48.26,Default,,0000,0000,0000,,And that they don't understand is\Na constant refrain in the book.
Dialogue: 0,0:02:48.26,0:02:53.44,Default,,0000,0000,0000,,Our quote from the opening ends by\Ncontrasting Heraclitus' own insight
Dialogue: 0,0:02:53.44,0:02:58.97,Default,,0000,0000,0000,,with the stupidity of other people who\Nfail to notice what they do when awake.
Dialogue: 0,0:02:58.97,0:03:02.82,Default,,0000,0000,0000,,Just as they forget what\Nthey do while asleep.
Dialogue: 0,0:03:02.82,0:03:07.74,Default,,0000,0000,0000,,Heraclitus regularly appeals to\Nthe distinction between sleeping and
Dialogue: 0,0:03:07.74,0:03:12.42,Default,,0000,0000,0000,,waking experience to make the point\Nthat those who do not understand
Dialogue: 0,0:03:12.42,0:03:17.01,Default,,0000,0000,0000,,the Logos are like sleepers who\Nmistake their dreams for reality.
Dialogue: 0,0:03:17.01,0:03:19.92,Default,,0000,0000,0000,,So Heraclitus is giving a wake up call,
Dialogue: 0,0:03:19.92,0:03:25.05,Default,,0000,0000,0000,,inviting us to understand the true\Nreality behind our experiences.
Dialogue: 0,0:03:25.05,0:03:29.21,Default,,0000,0000,0000,,That reality is expressed in the LOGOS.
Dialogue: 0,0:03:29.21,0:03:31.76,Default,,0000,0000,0000,,But what does the LOGOS say?
Dialogue: 0,0:03:31.76,0:03:36.69,Default,,0000,0000,0000,,Nothing very straightforward, obviously,\Nor else it wouldn't be so hard for
Dialogue: 0,0:03:36.69,0:03:37.36,Default,,0000,0000,0000,,us to get.
Dialogue: 0,0:03:37.36,0:03:41.94,Default,,0000,0000,0000,,The closest thing we have to a clear\Nstatement of the LOGOS is in fragment B50.
Dialogue: 0,0:03:41.94,0:03:45.61,Default,,0000,0000,0000,,Llisten not to me but
Dialogue: 0,0:03:45.61,0:03:49.60,Default,,0000,0000,0000,,to the LOGOS; it is wise to\Nagree that all things are one.
Dialogue: 0,0:03:49.60,0:03:52.81,Default,,0000,0000,0000,,Now when he says don't listen to me but
Dialogue: 0,0:03:52.81,0:03:56.77,Default,,0000,0000,0000,,to the LOGOS,\Nhe means look I'm not making this up.
Dialogue: 0,0:03:56.77,0:04:01.83,Default,,0000,0000,0000,,When he says it is wise to\Nagree that all things are one,
Dialogue: 0,0:04:01.83,0:04:05.25,Default,,0000,0000,0000,,he is telling us what the LOGOS says.
Dialogue: 0,0:04:05.25,0:04:09.84,Default,,0000,0000,0000,,So, the LOGOS is that all things are one.
Dialogue: 0,0:04:09.84,0:04:14.02,Default,,0000,0000,0000,,But what does that mean,\Nthat there is only one thing?
Dialogue: 0,0:04:14.02,0:04:15.53,Default,,0000,0000,0000,,How could that be true?
Dialogue: 0,0:04:15.53,0:04:19.08,Default,,0000,0000,0000,,I'm here, you're here, and\Nthat makes at least two things.
Dialogue: 0,0:04:19.08,0:04:22.28,Default,,0000,0000,0000,,Or, will Heraclitus roll his\Neyes at this objection and
Dialogue: 0,0:04:22.28,0:04:27.11,Default,,0000,0000,0000,,say that's just the sort of response you'd\Nget from people who can't tell that they
Dialogue: 0,0:04:27.11,0:04:29.02,Default,,0000,0000,0000,,are dreaming rather than awake.
Dialogue: 0,0:04:29.02,0:04:33.64,Default,,0000,0000,0000,,You see inviting us to wake up and realize\Nthat there really is no difference between
Dialogue: 0,0:04:33.64,0:04:37.47,Default,,0000,0000,0000,,the things that seem pretty obviously\Ndifferent and distinct to us.
Dialogue: 0,0:04:37.47,0:04:41.26,Default,,0000,0000,0000,,Well, at least for some things, yes.
Dialogue: 0,0:04:41.26,0:04:44.33,Default,,0000,0000,0000,,For instance, here's some more quotes.
Dialogue: 0,0:04:44.33,0:04:49.30,Default,,0000,0000,0000,,The road up and\Nthe road down are the same, hint.
Dialogue: 0,0:04:49.30,0:04:53.21,Default,,0000,0000,0000,,The track of writing is both straight and\Ncrooked.
Dialogue: 0,0:04:53.21,0:04:54.97,Default,,0000,0000,0000,,That's one of my favorites.
Dialogue: 0,0:04:54.97,0:05:00.33,Default,,0000,0000,0000,,The beginning and the end are common\Non the circumference of a circle.
Dialogue: 0,0:05:00.33,0:05:05.04,Default,,0000,0000,0000,,These are just a few of the many\Nfragments in which Heraclitus proclaims
Dialogue: 0,0:05:05.04,0:05:07.79,Default,,0000,0000,0000,,what people call the unity of opposites.
Dialogue: 0,0:05:07.79,0:05:11.52,Default,,0000,0000,0000,,Now we might say, okay,\Nso what's the big deal?
Dialogue: 0,0:05:11.52,0:05:14.94,Default,,0000,0000,0000,,The same thing can have opposite\Nproperties depending on your frame of
Dialogue: 0,0:05:14.94,0:05:15.93,Default,,0000,0000,0000,,reference.
Dialogue: 0,0:05:15.93,0:05:19.55,Default,,0000,0000,0000,,What's so hard to understand about that?
Dialogue: 0,0:05:19.55,0:05:26.34,Default,,0000,0000,0000,,But consider another unity that Heraclitus\Ninvokes when he castigates Hesiod as,
Dialogue: 0,0:05:26.34,0:05:32.09,Default,,0000,0000,0000,,quote, a man who could not recognize\Nday and night, for they are one.
Dialogue: 0,0:05:32.09,0:05:36.45,Default,,0000,0000,0000,,What does it mean to say that day and\Nnight are one?
Dialogue: 0,0:05:36.45,0:05:39.38,Default,,0000,0000,0000,,When it's day here,\Nit's night in Australia?
Dialogue: 0,0:05:39.38,0:05:42.98,Default,,0000,0000,0000,,My apologies to anyone who is\Ntaking this course from Australia.
Dialogue: 0,0:05:42.98,0:05:48.40,Default,,0000,0000,0000,,More likely, he meant that day and night\Nare different phases of the same thing,
Dialogue: 0,0:05:48.40,0:05:52.54,Default,,0000,0000,0000,,where that thing is the complex\Nsystem comprising the Earth,
Dialogue: 0,0:05:52.54,0:05:55.43,Default,,0000,0000,0000,,the Sun, and the other celestial bodies.
Dialogue: 0,0:05:55.43,0:06:00.93,Default,,0000,0000,0000,,Even though night and day are completely\Nopposite in our experience of them,
Dialogue: 0,0:06:00.93,0:06:04.31,Default,,0000,0000,0000,,as different as night and\Nday, as we would say,
Dialogue: 0,0:06:04.31,0:06:09.66,Default,,0000,0000,0000,,we can understand them as expressions\Nof a deeper underlying regularity.
Dialogue: 0,0:06:09.66,0:06:14.50,Default,,0000,0000,0000,,On this way of understanding\NHeraclitus' Logos, his point in claiming
Dialogue: 0,0:06:14.50,0:06:18.93,Default,,0000,0000,0000,,that all things are one is not to\Ndeny that there is multiplicity and
Dialogue: 0,0:06:18.93,0:06:21.31,Default,,0000,0000,0000,,variety in the world, but rather,
Dialogue: 0,0:06:21.31,0:06:27.35,Default,,0000,0000,0000,,to insist that there is an underlying\Norder to that multiplicity and variety.
Dialogue: 0,0:06:27.35,0:06:29.58,Default,,0000,0000,0000,,This is what is not obvious.
Dialogue: 0,0:06:29.58,0:06:32.68,Default,,0000,0000,0000,,And what most people,\Nthe sleepers fail to see.
Dialogue: 0,0:06:33.74,0:06:39.11,Default,,0000,0000,0000,,What the sleepers fail to understand\Nis a deep truth about the world that
Dialogue: 0,0:06:39.11,0:06:43.66,Default,,0000,0000,0000,,though at variance with\Nitself It agrees with itself.
Dialogue: 0,0:06:43.66,0:06:49.21,Default,,0000,0000,0000,,It is a backwards-turning attunement\Nlike that of the bow and the lyre.
Dialogue: 0,0:06:50.57,0:06:54.97,Default,,0000,0000,0000,,Now this attunement is what he\Ncalls the unapparent connection
Dialogue: 0,0:06:54.97,0:06:58.89,Default,,0000,0000,0000,,that he says is stronger\Nthan apparent connection.
Dialogue: 0,0:07:00.35,0:07:05.20,Default,,0000,0000,0000,,Now connection and attunement\Ntranslate the same Greek term here.
Dialogue: 0,0:07:06.32,0:07:10.08,Default,,0000,0000,0000,,It's harmonia, which is the root,\Nof course, of our term for
Dialogue: 0,0:07:10.08,0:07:13.68,Default,,0000,0000,0000,,musical harmony, but\Nit also means a joining together, as
Dialogue: 0,0:07:13.68,0:07:17.64,Default,,0000,0000,0000,,when a cabinet maker fits tongue-in-groove\Nwhen constructing a piece of furniture.
Dialogue: 0,0:07:19.70,0:07:23.92,Default,,0000,0000,0000,,The important point here is that\Nthe unity involved in harmonia, and
Dialogue: 0,0:07:23.92,0:07:28.38,Default,,0000,0000,0000,,hence in the Logos,\Nis a matter of order and structure.
Dialogue: 0,0:07:30.93,0:07:32.69,Default,,0000,0000,0000,,But does the world have a LOGOS?
Dialogue: 0,0:07:34.24,0:07:38.38,Default,,0000,0000,0000,,Now you might ask, what reason\Ndoes Heraclitus have for being so
Dialogue: 0,0:07:38.38,0:07:43.00,Default,,0000,0000,0000,,confident that there is such an underlying\Norder or Logos to the world?
Dialogue: 0,0:07:43.00,0:07:46.18,Default,,0000,0000,0000,,We can grant him the order\Nbehind night and day.
Dialogue: 0,0:07:46.18,0:07:51.52,Default,,0000,0000,0000,,But, why should we suppose that the whole\Nworld follows some underlying order?
Dialogue: 0,0:07:51.52,0:07:55.73,Default,,0000,0000,0000,,Recall that Heraclitus says\Nthat everything comes to be
Dialogue: 0,0:07:55.73,0:08:00.00,Default,,0000,0000,0000,,according to the Logos in\Nthe opening lines of the book.
Dialogue: 0,0:08:00.00,0:08:04.45,Default,,0000,0000,0000,,Why not conclude that the world, or maybe\Nlarge pockets of it, are just chaotic?
Dialogue: 0,0:08:06.16,0:08:10.00,Default,,0000,0000,0000,,That's certainly what our\Nexperience often tells us.
Dialogue: 0,0:08:10.00,0:08:14.01,Default,,0000,0000,0000,,But, Heraclitus tells us not\Nto just trust our experience.
Dialogue: 0,0:08:14.01,0:08:20.55,Default,,0000,0000,0000,,He says, eyes and ears are bad witnesses\Nto people if they have barbarian souls.
Dialogue: 0,0:08:21.77,0:08:25.77,Default,,0000,0000,0000,,And the soul, he says, has its own LOGOS.
Dialogue: 0,0:08:25.77,0:08:29.51,Default,,0000,0000,0000,,In one place he calls it a deep LOGOS.
Dialogue: 0,0:08:29.51,0:08:33.95,Default,,0000,0000,0000,,In another he calls it\Na self-increasing LOGOS.
Dialogue: 0,0:08:33.95,0:08:39.89,Default,,0000,0000,0000,,Here is where I would want to translate\NLOGOS as reason or reasoning.
Dialogue: 0,0:08:39.89,0:08:46.54,Default,,0000,0000,0000,,When Heraclitus says, I searched myself,\Nor alternatively, I looked into myself.
Dialogue: 0,0:08:46.54,0:08:47.80,Default,,0000,0000,0000,,He means he used his critical faculties.
Dialogue: 0,0:08:49.60,0:08:51.31,Default,,0000,0000,0000,,His power of reasoning.
Dialogue: 0,0:08:51.31,0:08:56.40,Default,,0000,0000,0000,,But, what chain of reasoning would\Nsupport the conclusion that there is
Dialogue: 0,0:08:56.40,0:09:00.60,Default,,0000,0000,0000,,an underlying unity and\Norder to the world?
Dialogue: 0,0:09:00.60,0:09:03.35,Default,,0000,0000,0000,,That's a pretty tall order.
Dialogue: 0,0:09:03.35,0:09:06.33,Default,,0000,0000,0000,,If Heraclitus produced such an argument,
Dialogue: 0,0:09:06.33,0:09:11.13,Default,,0000,0000,0000,,he hasn't shared it with us or\Nno one saw fit to quote it from his book.
Dialogue: 0,0:09:11.13,0:09:16.35,Default,,0000,0000,0000,,But, even if he doesn't have a proof that\Nthere is an underlying order to things,
Dialogue: 0,0:09:16.35,0:09:21.76,Default,,0000,0000,0000,,his conviction that there is such an order\Nisn't idle dogmatism or table thumping.
Dialogue: 0,0:09:21.76,0:09:25.49,Default,,0000,0000,0000,,For the belief that the world\Nis ultimately understandable or
Dialogue: 0,0:09:25.49,0:09:30.65,Default,,0000,0000,0000,,explicable is a presupposition behind the\Nwhole enterprise of scientific inquiry.
Dialogue: 0,0:09:31.92,0:09:36.63,Default,,0000,0000,0000,,To search for explanations is to try\Nto uncover hidden connections and
Dialogue: 0,0:09:36.63,0:09:40.98,Default,,0000,0000,0000,,unifying principles that explain\Nthe variety of phenomena that we observe.
Dialogue: 0,0:09:43.16,0:09:46.27,Default,,0000,0000,0000,,Heraclitus belief that\Nthe world has a LOGOS
Dialogue: 0,0:09:46.27,0:09:51.08,Default,,0000,0000,0000,,may simply express his conviction that\Nthe world is ultimately understandable.
Dialogue: 0,0:09:52.51,0:09:57.13,Default,,0000,0000,0000,,If so, it is a conviction that he shares\Nwith the Melanesian Naturalists, Thales,
Dialogue: 0,0:09:57.13,0:10:01.75,Default,,0000,0000,0000,,Anaximander, and Anaximenes,\Neach of whom also insisted on a single
Dialogue: 0,0:10:01.75,0:10:04.17,Default,,0000,0000,0000,,explanatory principle\Nof the natural world.
Dialogue: 0,0:10:05.20,0:10:09.14,Default,,0000,0000,0000,,It is their shared assumption that\Nthe world is ultimately explicable,
Dialogue: 0,0:10:09.14,0:10:12.44,Default,,0000,0000,0000,,more than their specific\Nproposals about how to explain it,
Dialogue: 0,0:10:12.44,0:10:15.95,Default,,0000,0000,0000,,that have earned them a place in\Nthe history of natural science.
Dialogue: 0,0:10:15.95,0:10:20.34,Default,,0000,0000,0000,,It is also what earns them the title\Nthat Aristotle gives them,
Dialogue: 0,0:10:20.34,0:10:25.56,Default,,0000,0000,0000,,phusiologoi, which we can now understand\Nin a slightly different twist,
Dialogue: 0,0:10:25.56,0:10:31.30,Default,,0000,0000,0000,,as those who believe with Heraclitus, that\Nthere is a LOGOS to the natural world.