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Cratylus

Cratylus (Greek: Κρατύλος; fl. late 5th century BCE) was an ancient Greek philosopher best known as a devoted follower of Heraclitus and the teacher of the young Plato, whose ideas on linguistic naturalism and the doctrine of flux are primarily preserved through Plato's dialogue Cratylus and scattered references in Aristotle.^[1] In this Socratic dialogue, Cratylus engages in a debate on the "correctness of names," advocating that words possess an inherent, natural suitability derived from the essence of the things they denote, rather than arising from mere human convention—a position he holds to be universal across languages and tied to the perpetual motion of reality.^[2] His extreme commitment to Heraclitean flux, which posits that all things are in constant change and thus cannot be stably described, reportedly led him to abandon verbal speech altogether in favor of gesturing, as no assertion could capture unchanging truth.^[1] Historical details about Cratylus are sparse and largely filtered through later authors, with no surviving works of his own; Aristotle identifying him explicitly as Plato's instructor prior to Socrates and critiquing his views on names as partially insightful yet overly rigid.^[3] Likely an Athenian, Cratylus is portrayed in Plato's work as an enigmatic, oracle-like figure who teases his interlocutors without fully elucidating his positions, such as why certain names like "Hermogenes" are inherently incorrect.^[1] Scholarly analysis suggests Plato's depiction of Cratylus as the head of a Heraclitean school in Athens may be largely fictional, exaggerating his role to dramatize philosophical tensions between flux and stability, with his ideas potentially influenced by other sources like the Sicilian thinker Epicharmus rather than direct Heraclitean transmission.^[4] Cratylus's contributions extend to early reflections on etymology and semantics, where he argues that true name-givers must be expert "artisans" akin to gods, capable of forging linguistic tools that precisely mimic natural essences— a view Socrates both probes and partially refutes by demonstrating the fallibility of such imitations.^[2] His insistence that false statements are impossible, since they would require naming non-existent or unstable entities, underscores a radical nominalism that challenges conventional notions of truth and representation.^[1] Though not a prolific writer himself, Cratylus's legacy endures as a bridge between pre-Socratic flux doctrines and Platonic idealism, influencing debates on language's relation to reality that persist in philosophy.^[4]

Biography

Early Life and Background

Cratylus was an ancient Greek philosopher active in Athens during the mid-to-late 5th century BCE.^[5] Likely an Athenian citizen and the son of Smicrion (possibly a stepson of the statesman Pericles), he lived through a transformative era marked by the aftermath of the Persian Wars (499–449 BCE), which had fostered a sense of cultural confidence and intellectual expansion in the city, and the ongoing Peloponnesian War (431–404 BCE), which brought political turmoil and spurred philosophical inquiry into ethics, nature, and human affairs.^[1]^[6] Historical records about Cratylus's early life are exceedingly sparse, with most details derived from later ancient authors such as Aristotle and Diogenes Laërtius, who portray him as a contemporary of Socrates (c. 469–399 BCE) but considerably younger.^[5]^[7] Aristotle notes Cratylus's familiarity with Heraclitean ideas during his youth, indicating an early immersion in the evolving landscape of pre-Socratic thought that bridged natural philosophy and emerging concerns with language and knowledge.^[7] Diogenes Laërtius further mentions Cratylus in the context of Plato's education, suggesting his prominence in Athenian intellectual circles by the late fifth century.^[8] Little is known of Cratylus's personal anecdotes from his youth, though the vibrant democratic and cultural milieu of Athens—characterized by public debates, Sophistic rhetoric, and the influence of figures like Anaxagoras and Protagoras—likely shaped his formative years.^[6] This period of philosophical transition from earlier Ionian and Eleatic thinkers set the stage for Cratylus's later engagements, including his association with Heraclitean doctrines.^[7]

Association with Heraclitus

Cratylus, an ancient Athenian philosopher active in the mid-to-late 5th century BCE, is primarily known through ancient testimonies as a devoted follower of Heraclitus of Ephesus, the pre-Socratic thinker who flourished around 500 BCE.^[9]^[10] According to ancient reports, Cratylus played a significant role in interpreting Heraclitean ideas such as the doctrine of flux, including adapting and commenting on the river fragment to emphasize perpetual change.^[11]^[12] Scholarly analysis suggests Plato's depiction of Cratylus as the head of a Heraclitean school may be largely fictional, with his ideas potentially showing eclectic influences rather than direct Heraclitean transmission.^[4] Through his engagement with Heraclitean principles, Cratylus served as a crucial bridge between the Ionian philosophical tradition and the emerging intellectual circles of Athens, introducing these ideas to a new audience in the 5th century BCE.^[9]^[10] Ancient evidence for Cratylus's commitment to Heraclitean principles comes notably from Aristotle's Metaphysics, where he recounts that Plato, in his youth, first encountered these doctrines through Cratylus, describing them as the view that "all sensible things are ever in a state of flux and there is no knowledge about them." This testimony underscores Cratylus's role as a primary conduit for Heraclitus's philosophy.^[7]

Philosophical Views

Doctrine of Flux

Cratylus, as a follower of Heraclitus, embraced and intensified the doctrine of flux, asserting that all things exist in perpetual motion and transformation, rendering any notion of stability or permanence illusory. This core tenet, often summarized by the Heraclitean maxim panta rhei ("everything flows"), posits a universe of constant becoming where nothing remains fixed or identical to itself over time. Cratylus's interpretation emphasized the radical instability of reality, extending Heraclitus's ideas to deny even momentary constancy in existence.^[13] Aristotle reports that Cratylus pushed this doctrine to an extreme, criticizing Heraclitus for implying that one could step into the same river twice; Cratylus maintained that it was impossible even once, as both the river and the stepper undergo ceaseless alteration in the instant of contact. This amendment highlighted Cratylus's belief in total flux, where identity dissolves entirely under the pressure of unending change. Such a view precluded any stable reference points, leading Cratylus to conclude that discursive language and assertion were futile, eventually communicating only through finger-wagging to indicate shifting realities without committing to fixed meanings.^[14] The implications of Cratylus's flux doctrine for knowledge and perception were profound, suggesting that true understanding is unattainable because all phenomena are in perpetual transition, undermining the possibility of reliable cognition or fixed truths. In a world of universal becoming rather than being, perception captures only fleeting states, and any judgment about reality becomes immediately obsolete as its subject alters. This radical ontology challenged the foundations of epistemology, implying that wisdom lies not in verbal propositions but in silent acknowledgment of inevitable change.^[15] Cratylus's position arose within the broader pre-Socratic philosophical debates on the nature of reality, particularly the tension between flux and permanence exemplified by the opposition to Parmenides of Elea. While Parmenides argued for an unchanging, eternal Being where motion and multiplicity are illusions of the senses, Cratylus's extremism amplified Heraclitus's emphasis on dynamic process, prioritizing change as the fundamental principle of existence over static unity. This dialectic between becoming and being shaped subsequent inquiries into metaphysics and ontology.^[16]

Theory of Language and Names

Cratylus maintained that names possess a natural correctness, deriving from an inherent suitability or mimetic relation to the essences of the things they denote, rather than being arbitrary conventions agreed upon by users.^[5] This position rejected the conventionalist account, which posits that names are imposed by social agreement without any intrinsic link to their referents, arguing instead for a foundational connection where proper names reflect or imitate the nature of their objects.^[5] However, Cratylus's adherence to the Heraclitean doctrine of universal flux profoundly destabilized this naturalist framework. Since all things are in perpetual change, the essences that names are meant to capture shift instantaneously, rendering any given name obsolete the moment it is uttered.^[17] In this view, the mimetic bond between word and thing becomes untenable, as no fixed representation can align with ceaseless transformation. This commitment to absolute flux engendered a profound philosophical challenge: if reality alters in every respect at every instant, no name—or indeed any statement—can endure long enough to convey stable meaning, ultimately paralyzing communication. Aristotle reports that Cratylus, pushing Heracliteanism to its extreme, concluded that nothing could be truly said about the changing world and thus abandoned speech altogether, resorting instead to gesturing with his finger to indicate his points.^[18] Cratylus's linguistic theory thus intersects with the broader Heraclitean concept of logos, the rational principle governing cosmic change, wherein language strives to articulate the underlying order of flux but falters under its own radical implications.

Portrayal in Plato's Cratylus

Role and Characterization

In Plato's dialogue Cratylus, composed around 380 BCE, the titular character is introduced early on as a young associate of Socrates who has been debating the correctness of names with Hermogenes. Cratylus asserts that each person's name inherently suits their nature, claiming, for instance, that Hermogenes' name is ill-fitting because he does not embody the traits of Hermes. Reluctantly, he allows Socrates to mediate the dispute, marking the start of the philosophical inquiry.^[1] Cratylus is characterized as dogmatic and reserved, often responding with authoritative brevity or silence rather than detailed explanations, which lends him an oracular quality. His extreme commitment to Heraclitean flux is reflected in his philosophical reserve, where language's reliability is questioned amid constant change, leading him to short affirmations or silences during much of the discussion. This portrayal underscores his obstinacy, as he remains largely silent through much of the dialogue, only engaging more directly toward the end. Aristotle later reports that Cratylus's views culminated in abandoning speech altogether for gesturing, such as wagging his finger.^[1]^[19] Narratively, Cratylus functions as a representative of radical Heracliteanism, embodying the view that names must naturally reflect the fluxing essence of reality and thus require divine or expert craftsmanship. As a foil to the more conventionalist Hermogenes and the probing Socrates, he sets the stage for the dialogue's central exploration of language's origins and stability, challenging participants to confront the limits of naming in a changing world.^[1] The historical accuracy of Plato's depiction remains debated among scholars, with evidence suggesting Cratylus may reflect a real figure—possibly an early teacher of Plato, as noted by Aristotle—who associated with Heraclitus' followers, though his portrayal likely serves as a stylized dramatic device to highlight philosophical tensions rather than a precise biography.^[1]^[5]

Key Arguments Presented

In Plato's Cratylus, Cratylus advances a strict form of naturalism regarding the correctness of names, positing that words inherently imitate the essences of the things they denote through their phonetic qualities or morphological forms, rather than arising from arbitrary human convention.^[5] This imitation is not merely descriptive but aims to capture the underlying nature or ousia of objects, such that a true name functions like a tool that precisely reveals truth about its referent.^[20] However, Cratylus's commitment to Heraclitean flux—where all things are in perpetual motion and change—implies that such imitations are inherently temporary, as the essences themselves are never fixed, rendering names perpetually inadequate or in need of revision.^[5] Cratylus's debate with Hermogenes underscores this naturalist stance, rejecting the conventionalist view that names are merely social agreements without intrinsic connection to their objects. He argues that names are divinely or naturally assigned by wise lawgivers who discern the essential qualities of things and encode them linguistically, as seen in his critique of Hermogenes' own name, which he claims is ill-suited because it does not reflect the bearer's character in relation to the god Hermes.^[21] Logically, this position elevates naming to a mimetic art, where the correctness of a name depends on its fidelity to the object's flux-driven essence, implying that conventional names lack any real semantic validity and could lead to falsehoods if they fail to evolve with the referent.^[5] When engaging with Socrates, Cratylus initially endorses an exploratory etymological approach that traces names back to their onomatopoeic or imitative origins, but he insists on the immutability of truth in naming despite the doctrine of flux, refusing to allow corrections or adaptations in language. This rigidity culminates in his famous response that one should not speak at all if perfect accuracy is unattainable, preferring silence over imperfect utterance, as any deviation from the ideal name equates to falsehood.^[5] The implication is a paradoxical extremism: while names must naturally mirror change, their pursuit of absolute truth paralyzes communication, highlighting the practical limits of pure naturalism.^[20] The dialogue resolves Cratylus's views by positioning them as a foil for Socrates' critique of unadulterated naturalism, demonstrating through refutations—such as the "two Cratyluses" analogy, where perfect imitation absurdly duplicates the referent—that names are imperfect tools requiring conventional elements for usability.^[5] Ultimately, this exposes the flaws in Cratylus's framework, advocating instead for direct philosophical inquiry into essences over reliance on linguistic imitation, though without fully endorsing conventionalism.^[21]

Legacy and Influence

Impact on Plato

Cratylus is reported by Aristotle to have been Plato's teacher in his youth, prior to the philosopher's encounter with Socrates, thereby introducing him to the ideas of Heraclitus during Plato's formative years.^[5] This early instruction familiarized Plato with Heraclitean philosophy, particularly its emphasis on constant change, which Aristotle notes profoundly shaped Plato's initial worldview.^[22] Plato's theory of forms emerged in significant part as a direct reaction to the radical flux doctrine associated with Cratylus and Heraclitus, providing an antidote to the instability of the sensible world by positing eternal, unchanging ideals as the true objects of knowledge and definition.^[22] Aristotle explains that Plato, convinced by these influences that perceptible things are perpetually in flux and thus indefinable, distinguished universals (Forms) from particulars to preserve stable essences separate from sensory change. This ontological shift addressed the epistemological challenges posed by Cratylus's extremism, ensuring that definitions and knowledge could anchor in immutable reality rather than ephemeral motion. The intensity of Cratylus's commitment to flux, which Aristotle describes as leading Cratylus to abandon speech altogether in favor of gestures, underscored for Plato the need for philosophical stability, influencing the exploratory themes of his early dialogues and culminating in the more robust, form-centered metaphysics of middle-period works like the Republic.^[5] In the Republic, this manifests as a vision of the ideal state and soul grounded in unchanging justice and the good, countering the relativistic chaos implied by unchecked flux. Plato's ongoing engagement with these ideas is evident in later dialogues, where he critiques Heraclitean extremes: in the Theaetetus (166d–167d), flux is shown to undermine knowledge by rendering all perceptions and judgments unstable, while in the Sophist (249a–250a), the Eleatic Stranger rejects materialist views of universal motion and flux as incompatible with true being, reinforcing the priority of stable forms.^[23]^[24] These references highlight how Cratylus's influence persisted as a foil, driving Plato's refinement of ontology against radical change.

Reception in Later Thought

Aristotle, in his Metaphysics, critiques Cratylus as the extreme endpoint of Heraclitean flux doctrine, portraying him as having taken the idea of constant change so far that he abandoned speech altogether, preferring to point at objects rather than affirm anything about them, since even a single statement would be outdated by the time it was uttered.^[25] Aristotle further notes that Cratylus criticized Heraclitus' river analogy by claiming one could not step into the same river even once, emphasizing an absolute instability that Aristotle saw as undermining any possibility of stable knowledge or predication.^[9] In Hellenistic and Neoplatonic thought, Cratylus plays a minor role, often invoked as a foil to doctrines of stability and permanence rather than as a central figure. Philo of Alexandria occasionally references ideas akin to those in Plato's dialogue named after Cratylus, linking etymology to divine names, but treats the historical Cratylus tangentially in his synthesis of Greek philosophy with Jewish theology.^[26] Neoplatonists like Plotinus and Proclus engage more with the flux motif associated with Cratylus to contrast it against the eternal One and intelligible stability, viewing his position as an illustrative extreme in debates on change versus immutability, though without direct attribution to his lost works.^[27] Proclus, in his commentary on Plato's Cratylus, interprets the natural correctness of names as metaphysically significant yet limited by human convention, using the dialogue's characters—including Cratylus—to support a hierarchical ontology where divine names transcend flux.^[28] Modern scholarship has revived interest in Cratylus through 19th- and 20th-century developments in process philosophy and linguistics, often highlighting his indirect influence via Heraclitus. In process philosophy, figures like Alfred North Whitehead draw on the flux tradition exemplified by Cratylus to argue for reality as dynamic becoming rather than static being, referencing the Cratylus dialogue's river metaphor as emblematic of perpetual change in metaphysical systems that prioritize creativity and relationality over substance.^[29] In linguistics, Ferdinand de Saussure's emphasis on the arbitrary nature of the sign contrasts sharply with Cratylus's implied naturalism, where names are seen as inherently suited to their objects; scholars use this opposition to trace the evolution from ancient etymological theories to modern structuralism, positioning Cratylus as a proto-naturalist critiqued for ignoring conventional systems.^[30] The transmission of Cratylus's thought suffers significant gaps, with no direct works surviving and all knowledge derived from fragmentary citations in Plato and Aristotle, leading to ongoing scholarly debates about his originality versus mere discipleship to Heraclitus. Some argue Cratylus innovated by radicalizing flux into linguistic silence, drawing possibly from Epicharmus, rather than faithfully transmitting Heraclitus, whose subtler views on change may have been distorted in Athenian reception.^[4] This reliance on secondary sources has fueled questions about whether Cratylus formed a distinct "Heraclitean school" or merely adapted ideas eclectically, complicating assessments of his independent contributions.^[9]

References

[1]
[PDF] A Study of Plato's Cratylus - PhilArchive
of Socrates. Cratylus was a devoted Heraclitean, who eventually abandoned speech in favor of gesturing (Metaphysics 1010a7, cf. Rhetoric 1417b1).
[2]
https://www.perseus.tufts.edu/hopper/text?doc=Perseus%3Atext%3A1999.01.0171%3Atext%3DCrat
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Plato's portrayal of a Heraclitean school, including Cratylus, is largely fictional and lacks historical basis. Cratylus' extreme flux theory may derive more ...
[5]
Ancient Philosophy: Biographies
No readable text found in the HTML.<|control11|><|separator|>
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Ancient Greek Philosophy
Plato's student, Aristotle, was one of the most prolific of ancient authors. He wrote treatises on each of these topics, as well as on the investigation of the ...
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Plato's Cratylus - Stanford Encyclopedia of Philosophy
May 6, 2023 · Cratylus was a philosopher who, according to Aristotle's report, taught the young Plato (Metaphysics 987a29–b7). He is known as a radical ...
[8]
Metaphysics by Aristotle - The Internet Classics Archive
For, having in his youth first become familiar with Cratylus and with the Heraclitean doctrines (that all sensible things are ever in a state of flux and ...Missing: biography | Show results with:biography
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PLATO, Cratylus - Loeb Classical Library
He was a follower of Parmenides, as Cratylus was of Heracleitus. Both are said by Diogenes Laertius (iii. 8) to have been Plato's teachers. Euthyphro, from ...
[10]
Heraclitus - Stanford Encyclopedia of Philosophy
Feb 8, 2007 · Although ancient sources, including Aristotle (On the Heavens 279b12 ... Cratylus brought Heraclitus' philosophy to Athens, where Plato heard it.
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Heraclitus | Internet Encyclopedia of Philosophy
Influenced by the teachings of the Heraclitean Cratylus, Plato saw the sensible world as exemplifying a Heraclitean flux. Plato and Aristotle both criticized ...
[12]
Heraclitus (c.540–c.480 BC) - Routledge Encyclopedia of Philosophy
His reputed 'flux' doctrine, as disseminated by his follower Cratylus, helped to shape Plato's cosmology and its changeless metaphysical foundations. The Stoics ...
[13]
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[14]
[PDF] Heraclitus: The River Fragments
In other words, in the interpretation that Marcovich ascribes to Cratylus, the rivers at different times are the same and yet not the same for. Page 7. -. 6 -.
[15]
https://plato.stanford.edu/entries/heraclitus/#5
[16]
https://iep.utm.edu/parmenid/
[17]
https://assets.cambridge.org/052158/4922/sample/0521584922ws.pdf
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Parmenides | Internet Encyclopedia of Philosophy
Parmenides of Elea was a Presocratic Greek philosopher. As the first philosopher to inquire into the nature of existence itself, he is incontrovertibly ...
[19]
[PDF] Plato's Cratylus / David Sedley - Assets - Cambridge University Press
This book, Plato's Cratylus, by David Sedley, is part of the Cambridge studies in the dialogues of Plato series. It includes bibliographical references and an ...
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Metaphysics by Aristotle - The Internet Classics Archive
There is a science which investigates being as being and the attributes which belong to this in virtue of its own nature.
[21]
Aristotle on Non-contradiction - Stanford Encyclopedia of Philosophy
Feb 2, 2007 · ... Cratylus, one of their number, was reduced to wagging his finger. Cratylus was mistaken, according to Aristotle, because there is no radical ...
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[PDF] Ideal and Ordinary Language in Plato's Cratylus
Mar 27, 2013 · 5 On my reading, Plato's Cratylus provides two arguments against the suitability of imitation as grounding an ideal language and three.<|control11|><|separator|>
[23]
[PDF] Convention or Nature? The Correctness of names in Plato's Cratylus
Jun 20, 2018 · In the dialogue, Plato examines two theories on the correctness of names; conventionalism and naturalism. However, there is no clear positive ...<|control11|><|separator|>
[24]
Plato's Middle Period Metaphysics and Epistemology
Jun 9, 2003 · Let us label this way of understanding the copula in self-predication statements 'characterization'. ... (Cratylus, 388b) a tool that is ...
[25]
Plato on Knowledge in the Theaetetus
May 7, 2005 · Of particular interest is the fact that Socrates explicitly excludes Parmenides from the group of philosophers who support the doctrine of flux ...<|control11|><|separator|>
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Document Not Found
- **Status**: Insufficient relevant content.
[27]
The Internet Classics Archive | Metaphysics by Aristotle
### Extracted Passage and Summary
[28]
The Problem of Cratylus - jstor
Ethics the imperfect is used in describing the controversy about pleasure between Eudoxus and Speusippus. applied to Cratylus, merely denotes repeated action, ...
[29]
[PDF] Proclus' Commentary on the Cratylus in Context - dokumen.pub
Philo of Alexandria ... 66 For possible relations between Philo's writings and the Cratylus, see Boyancé 1975;.
[30]
Neo-Platonism - Internet Encyclopedia of Philosophy
Neoplatonism is a modern term used to designate the period of Platonic philosophy beginning with the work of Plotinus and ending with the closing of the ...
[31]
(PDF) Review: Proclus on the Cratylus - Academia.edu
Proclus connects names to Platonic metaphysics, viewing them as significant despite their limitations. Neoplatonists prioritized divine names, believing they ...
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Process Philosophy
Oct 15, 2012 · Process philosophy is based on the premise that being is dynamic and that the dynamic nature of being should be the primary focus of any ...
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According to his interpretation, Plato assumes in Cratylus and in other dialogues that language is both nature and convention: he opposes “ideal” language, in ...Missing: contrast | Show results with:contrast