Logos and Deception Heraclitus I & II

1:
It is important to note, from the onset, that despite the fact that Heraclitus’ work is available in various quotations and fragments, there is still significant meaning conveyed via the same. I hereby take into consideration 123. Nature loves to hide and 87. A fool loves to get excited at any logos.
123. Nature loves to hide.
The philosopher presents the inability of human beings to fully decode reality. Human beings find it difficult to perceive or reconcile the inescapable particularity of the universe with its instinctive unity – bringing up queries on how the particular and the whole interact. Although the universe appears to be composed of a variety of items that are seemingly not only self-existent but also inconspicuous and unobtrusive, the philosopher is able to internalize the contradiction to the effect that change is the one constant. That what is congruent to us is essentially temporal and fortuitous.
87. A fool loves to get excited at any logos.
This could be in reference to gullible folks who do not possess the ability to critically examine interpretations, systems, ideas, or accounts. They thus embrace such with no discernment whatsoever. New is impeccable and irreproachable to them and thus requires no interrogation. This fragment seems to be in direct contrast with 97. For dogs also bark at whomever they don’t know. Here, the philosopher could be citing individuals who query new ideas whenever they are presented to them. With 87. A fool loves to get excited at any logos is an individual in the comfort zone, while when it comes to 97. For dogs also bark at whomever they don’t know, we see the portrayal of a habit-bound individual. The philosopher could be alluding to the need to avoid both extremes. Applying this fragment to 123. Nature loves to hide, the acquisition of wisdom regarding that which is reality to us ought to be preceded by careful consideration and sieving of propositions so as to find meaning buried deep within the said reality. In essence, therefore, the seeker of the truth ought to be objective, but thoughtful.
2:
The fragments identified in this case are representative of Heraclitus’ opposites and utility themes that albeit being hidden, are paired to present a comic but also tragic nature of life. Plurality and unity both form the opposites as per the author’s oblique propositions.
In 67. The god: day and night, winter and summer, war and peace, hunger and satiety. It alters, as when mingled with perfumes, it gets named according to the pleasure of each one, the philosopher in this case presents particular pairs of opposites in seeking to bring out their unity. Each pair is seen to comprise of two extremes that are complimentary and that form a whole. These pairs are to a larger extent expressions of unity. The unity the philosopher alludes to is what he refers to as ‘god.’ It is this god that acts as some sort of glue to these pairs of opposites.
Both in form and content, fragment 67 and fragment 10 complement each other and help expound the thoughts of Heraclitus. In fragment 10. Graspings: wholes and not wholes, convergent divergent, consonant dissonant, from all things one and from one thing all, diverging forces are presented by the philosopher as having balanced tension. They are bound together to comprise a whole, yet they are opposed. In essence, unity is seen to emanate from forces that contrast – forces that not only set apart, but also bring together. Thus unity is a consequence of that which threatens it as well as preserves or constitutes it. Fragment 80. One must realize that war is shared and conflict is Justice, and that all things come to pass in accordance with conflict is yet another Heraclitus mental construct of unity being a formation of opposites that conflict. He yet again, as is the case in fragments 10 and 67 brings to the fore a general manifestation regarding the unity pattern which he then uses to infer observations that may not be so obvious.