[85] Bradley, op. cit., pp. 4-6.
[86] Op. cit., pp. 7, 8.
[87] This study may be regarded as in some sense a development of pp. 7-10 of The Necessary and the Contingent in the Aristotelian System, published in 1896 by The University of Chicago Press. While quite independent in treatment, the two papers supplement each other.
[88] The best special illustration of this truth with which I am acquainted is presented for the science of chemistry in an article by F. Wald, "Die Genesis der stöchiometrischen Grundgesetze," in Zeitschrift für physikalische Chemie, Vol. XVIII (1895), pp. 337 ff.
[89] Ξ 201, 246.
[90] Η 99.
[91] In allusion to fr. 90 (Diels). Diels finds in fr. 108 (fr. 18, Bywater), ὄτι σοφόν ἐστι πάντων κεχωρισμένον the thought that God is the Absolute, comparing the Νοῦς of Anaxagoras and the χωριστὴ ίδέα of Plato and the οὐσία χωριστή of Aristotle. He assumes that σοφόν=λόγος and concedes great significance to the fragment. But this interpretation is utterly incompatible with everything else that we know of Heraclitus, and should be admitted only if it were the only one admissible. Zeller discusses the fragment at length, Vol. I, p. 629, 1. If Diels's interpretation be accepted, the exposition above given of Heraclitus's logical position must be abandoned.
[92] It has been, and in some quarters is still, the fashion to say that Heraclitus is the originator of the doctrine of relativity; but Zeller is quite right in denying the charge. No doubt his teachings lent themselves readily to such a development, but he did not so express himself. According to him the contrarieties coexist in the process.
[93] Cf. Ritter-Preller, § 65c.
[94] This, in a word, is the burden of my study of The Necessary and the Contingent in the Aristotelian System.