Anaxagoras Of Clazomenae

Anaxagoras of Clazomenae (circa. 500 B.C.-428 B.C.) was reportedly the first Presocratic philosopher to settle in Athens. He was a friend of Pericles and his ideas are reflected in the works of Sophocles and Aristophanes. Anaxagoras asserted that Mind is the ordering principle of the cosmos, he explained solar eclipses, and he wrote on a myriad of astronomical, meteorological, and biological phenomena. His metaphysical claim that everything is in everything and his rejection of the possibility of coming to be or passing away are fundamental to all his other views. Because of his philosophical doctrines, Anaxagoras was condemned for impiety and exiled from Athens. This volume presents all of the surviving fragments of Anaxagoras's writings, both the Greek texts and original facing-page English translations for each. Generously supplemented, it includes detailed annotations, as well as five essays that consider the philosophical and interpretive questions raised by Anaxagoras. Also included are new translations of the ancient testimonia concerning Anaxagoras's life and work, showing the importance of the philosopher and his ideas for his contemporaries and successors. This is a much-needed and highly anticipated examination of Anaxagoras of Clazomenae, one of the forerunners of Greek philosophical and scientific thought.

Anaxagoras of Clazomenae (Vth century BCE) is best known in the history of philosophy for his stance that there is a share of everything in everything. He puts forward this theory of extreme mixture as a solution to the problem of change he and his contemporaries inherited from Parmenides - that what is cannot come from what is not (and vice versa). Yet, for ancient and modern scholars alike, the metaphysical significance of Anaxagoras's position has proven challenging to understanding. In Everything in Everything, Anna Marmodoro offers a fresh interpretation of Anaxagoras's theory of mixture, arguing for its soundness and also relevance to contemporary debates in metaphysics. For Anaxagoras the fundamental elements of reality are the opposites (hot, cold, wet, dry, etc.), which Marmodoro argues are instances of physical causal powers. The unchanging opposites compose mereologically, forming (phenomenologically) emergent wholes. Everything in the universe (except nous) derives from the opposites. The opposite exist as endlessly partitioned; they can be scattered everywhere and be in everything. Mardomoro further shows that their extreme mixture is made possible by the omni-presence and hence com-presence in the universe, which is in turn facilitated by the limitless divisibility of the opposites. Anaxagoras tackles the logical consequences of the limitless divisibility of the elements. He is the first ante litteram 'gunk lover' in the history of metaphysics. He also has a unique conception of (non-material) gunk and a unique power ontology, which Marmodoro refers to as 'power gunk'. Marmodoro investigates the nature of power gunk and the explanatory utility of the concept for Anaxagoras, for his theory of extreme mixture. Whilst most defenders of an atomless universe nowadays argue for material gunk as a conceptual possibility (only), Anaxagoras argues for power gunk as the ontology of nature.

Philosophia facta est, Quae philologia fuit. "It is indeed disastrous that of those earlier philosophic masters so little has remained, and that we have been deprived of anything complete. Because of that loss, we unintentionally measure them in wrong proportions and allow ourselves to be influenced against them by the merely accidental fact that Plato and Aristotle have never been short of praisers and copyists. . . . Probably the grandest part of Greek thought, and of its expression in words, has got lost." Friedrich Nietzsche, who wrote these sentences in 1873,* is quite right (save that he takes for an accident what certainly was not one). Plato, our great Plato, is really but an imposing synthesis, the ad mirable architect of a grand building, practically none of the stones of which come from himself. And Aristotle, as far as his philosophy is concerned, is apparently little else but a Plato deprived of his poetical make-up, those ostensible differences notwithstanding which Aristotle himself is given to emphasizing. The truly great ones, the giants, the really original thinkers, the pure philosopher types, these are in the time before Plato. Again: Nietzsche is right.

Since its publication in 1994, Richard McKirahan's Philosophy Before Socrates has become the standard sourcebook in Presocratic philosophy. It provides a wide survey of Greek science, metaphysics, and moral and political philosophy, from their roots in myth to the philosophers and Sophists of the fifth century. A comprehensive selection of fragments and testimonia, translated by the author, is presented in the context of a thorough and accessible discussion. An introductory chapter deals with the sources of Presocratic and Sophistic texts and the special problems of interpretation they present. In its second edition, this work has been updated and expanded to reflect important new discoveries and the most recent scholarship. Changes and additions have been made throughout, the most significant of which are found in the chapters on the Pythagoreans, Parmenides, Zeno, Anaxagoras, and Empedocles, and the new chapter on Philolaus. The translations of some passages have been revised, as have some interpretations and discussions. A new Appendix provides translations of three Hippocratic writings and the Derveni papyrus.

Origen has been always studied as a theologian and too much credit has been given to Eusebius’ implausible hagiography of him. This book explores who Origen really was, by pondering into his philosophical background, which determines his theological exposition implicitly, yet decisively. For this background to come to light, it took a ground-breaking exposition of Anaxagoras’ philosophy and its legacy to Classical and Late Antiquity (Plato, Aristotle, Stoics, Origen, Neoplatonism), assessing critically Aristotle’s distorted representation of Anaxagoras. Origen, formerly a Greek philosopher of note, whom Proclus styled an anti-Platonist, is placed in the history of philosophy for the first time. By drawing on his Anaxagorean background, and being the first to revive the Anaxagorean Theory of Logoi, he paved the way to Nicaea. He was an anti-Platonist because he was an Anaxagorean philosopher with far-reaching influence, also on Neoplatonists such as Porphyry. His theology made an impact not only on the Cappadocians, but also on later Christian authors. His theory of the soul, now expounded in the light of his philosophical background, turns out more orthodox than that of some Christian stars of the Byzantine imperial orthodoxy.

Drawings and short essays offer engaging and accessible explanations of key ideas in physics, from triangulation to relativity and beyond. Humans have been trying to understand the physical universe since antiquity. Aristotle had one vision (the realm of the celestial spheres is perfect), and Einstein another (all motion is relativistic). More often than not, these different understandings begin with a simple drawing, a pre-mathematical picture of reality. Such drawings are a humble but effective tool of the physicist's craft, part of the tradition of thinking, teaching, and learning passed down through the centuries. This book uses drawings to help explain fifty-one key ideas of physics accessibly and engagingly. Don Lemons, a professor of physics and author of several physics books, pairs short, elegantly written essays with simple drawings that together convey important concepts from the history of physical science. Lemons proceeds chronologically, beginning with Thales' discovery of triangulation, the Pythagorean monocord, and Archimedes' explanation of balance. He continues through Leonardo's description of “earthshine” (the ghostly glow between the horns of a crescent moon), Kepler's laws of planetary motion, and Newton's cradle (suspended steel balls demonstrating by their collisions that for every action there is always an equal and opposite reaction). Reaching the twentieth and twenty-first centuries, Lemons explains the photoelectric effect, the hydrogen atom, general relativity, the global greenhouse effect, Higgs boson, and more. The essays place the science of the drawings in historical context—describing, for example, Galileo's conflict with the Roman Catholic Church over his teaching that the sun is the center of the universe, the link between the discovery of electrical phenomena and the romanticism of William Wordsworth, and the shadow cast by the Great War over Einstein's discovery of relativity. Readers of Drawing Physics with little background in mathematics or physics will say, “Now I see, and now I understand.”