 Calling the Presocratics philosophers also suggests that they share a certain outlook; an outlook that can be contrasted with that of other early Greeks (see Moore 2020). Although scholars disagree about the extent of the divergence between the early Greek philosophers and their non-philosophical predecessors and contemporaries, it is evident that Presocratic thought exhibits a difference not only in its understanding of the nature of the world, but also in its view of the sort of explanation of it that is possible. This is clear in Heraclitus. Although Heraclitus asserts that those who love wisdom must be inquirers into many things, inquiry alone is not sufficient. At DK22B40/LMD20 he rebukes four of his predecessors: “Much learning does not teach understanding; else it would have taught Hesiod and Pythagoras, and again Xenophanes and Hecataeus.” Heraclitus’ implicit contrast is with himself; in DK 22B1/LM D9 and D110 he suggests that he alone truly understands all things, because he grasps the account that enables him to “distinguish each thing in accordance with its nature” and say how it is. For Heraclitus there is an underlying principle that unites and explains everything. It is this that others have failed to see and understand. According to Heraclitus, the four have amassed a great deal of information — Hesiod was a traditional source of information about the gods, Pythagoras was renowned for his learning and especially views about how one ought to live, Xenophanes taught about the proper view of the gods and the natural world, Hecataeus was an early historian — but because they have failed to grasp the deeper significance of the facts available to them, their unconnected bits of knowledge do not constitute understanding. Just as the world is a kosmos, an ordered arrangement, so too, human knowledge of that world must be ordered in a corresponding way.