 As we have seen, the target of Aristotle's psychological (doxastic) version of LNC was Heraclitus: “It is impossible for anyone to believe that the same thing is and is not, as some consider Heraclitus said—for it is not necessary that the things one says one also believes” (Met. 1005b23–26). But as Aristotle acknowledges here (even if he is less politic elsewhere), there is considerable uncertainty over exactly what Heraclitus said and what he believed. Heraclitus could not have literally rejected LNC, as he is often accused of (or praised for) doing, as his writings preceded the statement of that principle in Metaphysics Γ by well over a century. But the question remains: do his words, as represented in the extant fragments, anticipate the Dialetheists and other rejectionists? Yes and no. To be sure, Heraclitus was proud to wear the mantle of “paradoxographer” (Barnes 1982: 80) and enjoyed nothing more than to épater les bourgeois of his day. But the key fragments supporting his proclamation of the Unity of Opposites can be taken in more than one way.  He points out that sea water is salutary (if you're a fish) and unhealthy (if you're a human), just as garbage is preferable to gold (for a donkey) but then again it isn't (for a person). And given the inevitability of flux (as Heraclitus memorably illustrated by his river into which one cannot step twice), what is true (today) is also false (tomorrow).  But these astute observations do not so much refute the LNC as much as demonstrate (through what Barnes calls the Fallacy of the Dropped Qualification) the need for Aristotle's crucial codicil: sea water, for example, cannot be both healthful and unhealthful for the same experiencer at the same time and in the same respect. (In a similar way, “It is raining” may of course be deemed true at this moment in Seattle and false in Palo Alto; we need admit no contradiction here, whether we deal with the issue by endorsing unarticulated constituents or in some other manner; cf. Recanati 2002 inter alia.)  Ultimately, whether one follows Kirk (Heraclitus [1954]) in charging Aristotle with misrepresenting Heraclitus as an LNC-denier or sides with Barnes (1982) and Wedin (2004b) in sustaining Aristotle's accusation, it is hard to see in what respect the evidence presented by Heraclitus, however subtle a guide he may be for our travels on that path on which up and down is one and the same, threatens the viability of LNC. (See also Heraclitus.)