display all the ideas for this combination of texts
8 ideas
| 12044 | Only Epicurus denied purpose in nature, for the whole world, or for its parts [Epicurus, by Annas] |
| Full Idea: Epicurus alone among the ancient schools denies that in nature we find any teleological explanations. Nothing in nature is for anything, neither the world as a whole nor anything in it. | |
| From: report of Epicurus (fragments/reports [c.289 BCE]) by Julia Annas - Ancient Philosophy: very short introduction | |
| A reaction: This may explain the controversial position that epicureanism held in the seventeenth century, as well as its incipient atheism. |
| 405 | The essential nature, whatever it is, of the non-limited is everlasting and ageless [Anaximander] |
| Full Idea: The essential nature, whatever it is, of the non-limited is everlasting and ageless. | |
| From: Anaximander (fragments/reports [c.570 BCE], B2), quoted by (who?) - where? |
| 13222 | The Boundless cannot exist on its own, and must have something contrary to it [Aristotle on Anaximander] |
| Full Idea: Those thinkers are in error who postulate ...a single matter, for this cannot exist without some 'perceptible contrariety': this Boundless, which they identify with the 'original real', must be either light or heavy, either hot or cold. | |
| From: comment on Anaximander (fragments/reports [c.570 BCE]) by Aristotle - Coming-to-be and Passing-away (Gen/Corr) 329a10 | |
| A reaction: A dubious objection, I would say. If there has to be a contrasting cold thing to any hot thing, what happens when the cold thing is removed? |
| 404 | Things begin and end in the Unlimited, and are balanced over time according to justice [Anaximander] |
| Full Idea: The non-limited is the original material of existing things; their source is also that to which they return after destruction, according to necessity; they give justice and make reparation to each other for injustice, according to the arrangement of Time. | |
| From: Anaximander (fragments/reports [c.570 BCE], B1), quoted by Simplicius - On Aristotle's 'Physics' 24.13- | |
| A reaction: Simplicius is quoting Theophrastus |
| 1495 | Anaximander introduced the idea that the first principle and element of things was the Boundless [Anaximander, by Simplicius] |
| Full Idea: Anaximander said that the first principle and element of existing things was the boundless; it was he who originally introduced this name for the first principle. | |
| From: report of Anaximander (fragments/reports [c.570 BCE], A09) by Simplicius - On Aristotle's 'Physics' 9.24.14- | |
| A reaction: Simplicius is quoting Theophrastus |
| 20907 | Democritus says atoms have size and shape, and Epicurus added weight [Epicurus, by Ps-Plutarch] |
| Full Idea: Democritus said that the properties of the atoms are in number two, magnitude and shape, but Epicurus added to these a third one, weight. | |
| From: report of Epicurus (fragments/reports [c.289 BCE]) by Pseudo-Plutarch - On the Doctrine of the Philosophers 1.3.18 | |
| A reaction: The addition of Epicurus seems very sensible, and an odd omission by Democritus. He seems to think that atoms have a uniform density, so that volume indicates weight. |
| 21669 | Atoms don't swerve by being struck, because they move in parallel, so the swerve is uncaused [Cicero on Epicurus] |
| Full Idea: The swerve of Epicurus takes place without a cause; it does not take place in consequence of being struck by another atom, since how can that take place if they are indivisible bodies travelling perpendicularly in straight lines by the force of gravity? | |
| From: comment on Epicurus (fragments/reports [c.289 BCE]) by M. Tullius Cicero - On Fate ('De fato') 10.22 | |
| A reaction: The swerve is the most ad hoc proposal in the history of theoretical physics. This is interesting for spelling out that the travel in vertical parallels. What's that all about, then? |
| 21680 | What causes atomic swerves? Do they draw lots? What decides the size or number of swerves? [Cicero on Epicurus] |
| Full Idea: What fresh cause exists in nature to make the atom swerve (or do the atoms cast lots among them which is to swerve and which not?), or to serve as the reason for making a very small swerve and not a large one, or one swerve, and not two or three swerves? | |
| From: comment on Epicurus (fragments/reports [c.289 BCE]) by M. Tullius Cicero - On Fate ('De fato') 20.46 | |
| A reaction: This is an appeal to the Principle of Sufficient Reason, which seems to be the main ground for rejecting the swerve. The only reason to accept the swerve is reluctance to accept determinism or fatalism. |