To come back to Heraclitus, there is only one thing wanting to the process, which is that its simple principle should be recognized as universal Notion. The permanence and rest which Aristotle gives, may be missed. Heraclitus, indeed, says that everything flows on, that nothing is existent and only the one remains; but that is the Notion of the unity which only exists in opposition and not of that reflected within itself. This one, in its unity with the movement of the individuals, is the genus, or in its infinitude the simple Notion as thought; as such, the Idea has still to be determined, and we shall thus find it again as the _νοῦς_ of Anaxagoras. The universal is the immediate simple unity in opposition which goes back into itself as a process of differences; but this is also found in Heraclitus; he called this unity in opposition Fate (_εἱμαρμένη_) or Necessity.[65] And the Notion of necessity is none other than this, that determinateness constitutes the principle of the existent as individual, but in that very way, relates it to its opposite: this is the absolute “connection (_λόγος_) that permeates the Being of the whole.” He calls this “the ethereal body, the seed of the Becoming of everything”;[66] that to him is the Idea, the universal as reality, as process at rest. 3. _Relation of the Principle to Consciousness._ There is still something else to consider, and that is what position in this principle Heraclitus gives to consciousness; his philosophy has, on the whole, a bent towards a philosophy of nature, for the principle, although logical, is apprehended as the universal nature-process. How does this _λόγος_ come to consciousness? How is it related to the individual soul? I shall explain this here in greater detail: it is a beautiful, natural, childlike manner of speaking truth of the truth. The universal and the unity of the principle of consciousness and of the object, and the necessity of objectivity, make their first appearance here. Several passages from Heraclitus are preserved respecting his views of knowledge. From his principle that everything that is, at the same time is not, it immediately follows that he holds that sensuous certainty has no truth; for it is the certainty for which something exists as actual, which is not so in fact. Not this immediate Being, but absolute mediation, Being as thought of, Thought itself, is the true Being. Heraclitus in this relation says of sensuous perception—according to Clement of Alexandria—(Strom. III. 3, p. 520): “What we see waking is dead, but what we see sleeping, a dream,” and in Sextus (adv. Math. VII. 126, 127), “Men’s eyes and ears are bad witnesses, for they have barbarous souls. Reason (_λόγος_) is the judge of truth, not the arbitrary, but the only divine and universal judge”—this is the measure, the rhythm, that runs through the Being of everything. Absolute necessity is just the having the truth in consciousness; but