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Heraclitus: Death
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Heraclitus's argument for this seems to be weak. He argues that sea-water can be both pure and polluted since it brings life to fish and death to humans. Butif he thinks that sea-water is therefore both pure and polluted, full-stop,he has committed (what Barnes calls) the "fallacy of the dropped qualification." Sea-water is good for fish and bad for humans, but from this it does not follow that it is both good (simpliciter) and bad (simpliciter).
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Heraclitus urges moderation and self-control in a somewhat conventional way (B85, B43). He ... recommends the conventional Greek goal of seeking fame: “The best choose one thing above all, the everlasting fame of mortals; the many gorge themselves like cattle” (B29). To die in battle is a superior kind of death (B24). Those who drink to excess make their souls wet, and accordingly harm them (B117), for a healthy soul is dry (B118). Those who experience better deaths attain better rewards (B25). Those who lie will be punished (B28[b]). “For men who die there await things they do not expect or anticipate” (B27). Some of these remarks tend to suggest an afterlife with rewards and punishment, although his belief in a continued existence is controversial (see Nussbaum 1972). In any case, Heraclitus views the soul as the moral and cognitive center of human experience.
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Heraclitus plays with the words: “The name of the bow is life, his action is the death”. In Greek the same word, “bios”, is used for life and bow and the difference is that the accent is on the first syllabe for the word life and the second syllabe for bow. Life is like a bow in tension.
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Heraclitus uses alliteration (four m-words in a row) and chiasmus (an ABBA pattern) to link death and reward. The latter appears as a mirror image of the former, and in sound and sense they fuse together. Another fragment consists of three words in Greek:
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There are several legendary stories about Heraclitus, especially concerning his eventual death from illness, including his supposed attempt to stave off death using dung and ignoring doctors. These mostly stem from mis-interpretations of the metaphors in his fragments and an attempt to construct a narrative based on these fragments.[7]
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