display all the ideas for this combination of texts
9 ideas
631 | For Anaxagoras the Good Mind has no opposite, and causes all movement, for a higher reason [Anaxagoras, by Aristotle] |
Full Idea: Anaxagoras says the good is a principle as the source of movement, in the form of Mind. However it does it for the sake of something else, which is a further factor. And he allows no opposite to the good Mind. | |
From: report of Anaxagoras (fragments/reports [c.460 BCE]) by Aristotle - Metaphysics 1075b |
22727 | Mind creates the world from a mixture of pure substances [Anaxagoras, by ] |
Full Idea: Anaxagoras assumed that Mind, which is God, is the efficient principle, and the multi-mixture of homoeomeries is the material principle. | |
From: report of Anaxagoras (fragments/reports [c.460 BCE]) by - I.6 | |
A reaction: The choice of homoeomeries as basic is a good one. They are much better candidates than materials which are made of parts of a quite different kind, where the parts are a better candidate than the whole. |
550 | Anaxagoras said that the number of principles was infinite [Anaxagoras, by Aristotle] |
Full Idea: Anaxagoras said that the number of principles was infinite. | |
From: report of Anaxagoras (fragments/reports [c.460 BCE]) by Aristotle - Metaphysics 984a |
21383 | The ultimate constituents of reality are the homoeomeries [Anaxagoras, by Vlastos] |
Full Idea: Anaxagoras contrasts with other thinkers in the formula that his 'elements' were not the air of Anaximenes or the fire of Heraclitus or the roots of Empedocles or the atoms of Leucippus, but the infinite variety of homoiomereia. | |
From: report of Anaxagoras (fragments/reports [c.460 BCE]) by Gregory Vlastos - The Physical Theory of Anaxagoras III | |
A reaction: Not sure about the 'roots' of Empedocles. Anaxagoras is particularly thinking of the basic stuffs that make up the body, such as hair, bone and blood. It is plausible to reduce everything to stuffs that seem to have no further structure. |
225 | The unlimited has no shape and is endless [Plato] |
Full Idea: The unlimited partakes neither of the round nor of the straight, because it has no ends nor edges. | |
From: Plato (Parmenides [c.364 BCE], 137e) |
233 | Some things do not partake of the One [Plato] |
Full Idea: The others cannot partake of the one in any way; they can neither partake of it nor of the whole. | |
From: Plato (Parmenides [c.364 BCE], 159d) | |
A reaction: Compare Idea 231 |
2062 | The only movement possible for the One is in space or in alteration [Plato] |
Full Idea: If the One moves it either moves spatially or it is altered, since these are the only motions. | |
From: Plato (Parmenides [c.364 BCE], 138b) |
231 | Everything partakes of the One in some way [Plato] |
Full Idea: The others are not altogether deprived of the one, for they partake of it in some way. | |
From: Plato (Parmenides [c.364 BCE], 157c) | |
A reaction: Compare Idea 233. |
13208 | Anaxagoreans regard the homoeomeries as elements, which compose earth, air, fire and water [Anaxagoras, by Aristotle] |
Full Idea: The followers of Anaxagoras regard the 'homoeomeries' as 'simple' and elements, whilst they affirm that Earth, Fire, Water and Air are composite; for each of these is (according to them) a 'common seminary' of all the homoeomeries. | |
From: report of Anaxagoras (fragments/reports [c.460 BCE]) by Aristotle - Coming-to-be and Passing-away (Gen/Corr) 314a28 | |
A reaction: Compare Idea 13207. Aristotle is amused that the followers of Empedocles and of Anaxagoras have precisely opposite views on this subject. |