Bollack, Jean. 2016. The Art of Reading: From Homer to Paul Celan. Trans. C. Porter and S. Tarrow with B. King. Edited by C. Koenig, L. Muellner, G. Nagy, and S. Pollock. Hellenic Studies Series 73. Washington, DC: Center for Hellenic Studies. http://nrs.harvard.edu/urn-3:hul.ebook:CHS_BollackJ.The_Art_of_Reading.2016.
17. The Heraclitean Logos*
Thus “art” (or knowledge) can only come from discourses (in the plural) on a topic, before which the “I” of the fragments—through which the separate subject constructed by Heraclitus speaks—arises as a “listener” (ēkousa).  The content of knowledge that speech organizes carries it away and distances it from the distancing on which the Archimedean point of listening is constituted, when it produces this art outside the topic, separate from all the topics touched on in discourse. Speaking does not provide access to this point. All aphorisms have as a presupposition this basic mechanism of a distance beyond speech, which determines the choice of words on the basis of absence and negation.
Similarly, fragment 90 distinguishes the totality of things that restore fire from the exchange of fire for all things, isolating and characterizing itself [the exchange of fire] as a total negation. In both cases, the doxographical interpretation has reinstalled the object in place of the reflection that the aphorism probes, by questioning the way of saying what one says by way of the reference to what makes it possible to say it. 
No such reference can be found.  One can get around the problem by taking the phrase as a “polar” expression—“neither god nor man”—meaning “no one.”  But why say “no one,” why “the uncreated”? The facts of the problem can be reversed. One can say that neither god nor man is a being that can be considered from this angle, as a creator of worlds [“One does not see which god …”]. Gods do some things, but they do not create. They operate within. The statement is a negation, and by excluding any possible causality, divine or human, one might say what is said about the eternity of the world; we must choose this path in order to take up and transfer, as has been done, the famous formula that characterizes divination in the Iliad.  The life of the world is before us, the “always” can also be added to it, the “ever-living” fire. The diversity of imaginable concretions of igneous energy must make us adopt—or prefer—this hypothesis as the site of elementary tensions. The famous opposites would intervene here, once the nature of the substratum is established. We might use the term “blaze”; we might say “extinction” for the fire; and we might say “for one portion” when speaking of the proportion, according to the rules of discourse, that the survival of the world confirms and whose survival presupposes existence. Is there anything oracular, or prophetic, about that?