[Greek: To\ kinou/menon tô=| kinoume/nô| gignô/skesthai] was the doctrine of several philosophers. Aristot. De Animâ, i. 2. Plato, Kratylus, p. 412 A: [Greek: kai\ mê\n ê)/ ge e)pistê/mê mênu/ei ô(s pherome/nois toi=s pra/gmasin e)pome/nês tê=s psuchê=s tê=s a)xi/as lo/gou, kai\ ou)/te a)poleipome/nês ou)/te protheou/sês]. A remarkable passage from the comment of Philoponus (on the treatise of Aristotle De Animâ) is cited by Lassalle, ii. p. 339, describing the Herakleitean doctrine, [Greek: dia\ tou=to e)k tê=s a)nathumia/seôs au)tê\n e)/legen] (Herakleitus); [Greek: tô=n ga\r pragma/tôn e)n kinê/sei o)/ntôn dei=n kai\ to\ gi/nôskon ta\ pra/gmata e)n kinê/sei ei)=nai, i(/na _sumpara/theon au)toi=s e)pha/ptêtai kai\ e)pharmo/zê|_ au)toi=s]. Also Simplikius ap. Lassalle, p. 341: [Greek: e)n metabolê=| ga\r sunechei= ta\ o)/nta u(potithe/menos o( Ê(ra/kleitos, kai\ to\ gnôso/menon au)ta\ tê=| e)paphê=| gi/nôskon, sune/pesthai e)bou/leto ô(s a)ei\ ei)=nai kata\ to\ gnôstiko\n e)n kinê/sei.]] [Footnote 105: Stobæus, Eclog. Phys. p. 58; and the passage of Philo Judæus, cited by Schleiermacher, p. 437; as well as more fully by Lassalle, vol. ii. p. 265-267 (Quis rerum divinar. hæres, p. 503, Mangey): [Greek: e(\n ga\r to\ e)x a)mphoi=n tô=n e)nanti/ôn, ou(= tmêthe/ntos gnô/rima ta\ e)nanti/a. Ou) tou=t' e)sti\n o(/ phasin E(/llênes to\n me/gan kai\ a)oi/dimon par' au)toi=s Ê(ra/kleiton, kephalai=on tê=s au)tou= prostêsa/menon philosophi/as, au)chei=n ô(s eu(re/sei kainê=|? palaio\n ga\r eu(/rêma Môu/seô/s e)stin.]] [Side-note: Herakleitus at the opposite pole from Parmenides] The absolute of Herakleitus stands thus at the opposite pole as compared with that of Parmenides: it is absolute movement, change, generation and destruction--negation of all substance and stability,[106] temporary and unbecoming resistance of each successive particular to the destroying and renewing current of the universal. The Real, on this theory, was a generalisation, not of substances, but of facts, events, changes, revolutions, destructions, generations, &c., determined by a law of justice or necessity which endured, and which alone endured, for ever. Herakleitus had many followers, who adopted his doctrine wholly or partially, and who gave to it developments which he had not adverted to, perhaps might not have acknowledged.[107] It was found an apt theme by those who, taking a religious or poetical view of the universe, dwelt upon the transitory and contemptible value of particular existences, and extolled the grandeur or power of the universal. It suggested many doubts and debates respecting the foundations of logical evidence, and the distinction of truth from falsehood; which debates will come to be noticed hereafter, when we deal with the dialectical age of Plato and Aristotle.