Nature is that which has always been there.  This is the thinking of Heraclitus.  In his eyes, it has always been made up of the world (cosmos) as what “was, is and will be.”  This is to make Nature finite, to diminish its power.  Nature did not create itself, that is to say permanently structure itself into the world, but unceasingly and tirelessly builds itself and becomes finite by forming itself into a multiplicity of worlds.  This means that it breaks up into innumerable worlds that are not at all eternal, but are born and perish.  It is like a perpetual laboratory of endless and multiple trials because it is not only one order (cosmos) that is born of Nature, but all systems of the order are born of it at one time or another.

By his cosmology, Heraclitus is the ancestor of Plato’s followers.  However, by his panta rhei, “everything flows,” he is the prime example of all the philosophies of movement, from Montaigne to Bergson, before and after.  Furthermore, what is the Tao, according to Lao Tzu, but “perpetual mutability itself,” that is to say Heraclitus’s river?  Yet it must be added: with certain characteristics of Anaximander’s Phusis, because the “Path” (Tao), which is infinite in that it is unqualified, undetermined, and conceptually incomprehensible, is also the source and principle of birth and growth for individual beings: differentiating themselves and becoming finite, it thus deploys a generative force, Te – a word which is generally translated as “Virtue.”  Nothing prevents this “Virtue” from showing itself in innumerable worlds.