Anaxagoras

\nCategory:Presocratic philosophers\nCategory:Ancient philosophers This article is about the philosopher Anaxagoras. For the mythical Greek King Anaxagoras of Argos, see Anaxagoras (mythology).\n----\nAnaxagoras, Greek philosopher, was born probably about the year 500 BC (Apollodorus ap. Diog. Laert. ii. 7.). At his native town of Clazomenae in Asia Minor, he had, it appears, some amount of property and prospects of political influence, both of which he surrendered, from a fear that they would hinder his search after knowledge.\nNothing is known of his teachers; there is no reason for the theory that he studied under Hermotimus of Clazomenae, the ancient miracle-worker. In early manhood (c. 464-462 BC) he went to Athens, which was rapidly becoming the headquarters of Greek culture.\nThere he is said to have remained for thirty years.\nPericles learned to love and admire him and the poet Euripides derived from him an enthusiasm for science and humanity.\nSome authorities assert that even Socrates was among his disciples.\nHis influence was due partly to his astronomical and mathematical eminence, but still more to the \nascetic dignity of his nature and his superiority to ordinary weaknesses--traits which legend has embalmed.\nIt was he who brought philosophy and the spirit of scientific inquiry from Ionia to Athens. \nHis observations of the celestial bodies led him to form new theories of the universal order, and brought him into collision with the popular faith.\nHe attempted, not without success, to give a scientific account of eclipses, meteors, rainbows and the sun, which he described as a mass of blazing metal, larger than the Peloponnesus; the heavenly bodies were masses of stone torn from the earth and ignited by rapid rotation.\nThe ignorant polytheism of the time could not tolerate such explanation, and the enemies of Pericles used the superstitions of their countrymen as a means of attacking him in the person of his friend. Anaxagoras was arrested on a charge of contravening the established dogmas of religion (some say the charge was one of Medism), and it required all the eloquence of Pericles to secure his acquittal.\nEven so he was forced to retire from Athens to Lampsacus (434-433 BC), where he died \nabout 428 BC, honoured and respected by the whole city. It is difficult to present the cosmological theory of Anaxagoras in an intelligible scheme.\nAll things have existed in a sort of way from the beginning.\nBut originally they existed in infinitesimally small fragments of themselves, endless in number and inextricably combined throughout the universe.\nAll things existed in this mass, but in a confused and indistinguishable form.\nThere were the seeds (spermata) or miniatures of corn and flesh and gold in the primitive \nmixture; but these parts, of like nature with their wholes (the omoiomere of Aristotle), had to be eliminated from the complex mass before they could receive a definite name and character.\nThe existing species of things having thus been transferred, with all their specialities, to the prehistoric stage, they were multiplied endlessly in number, by reducing their size through continued subdivision; at the same time each one thing is so indissolubly connected with every \nother that the keenest analysis can never completely sever them.\nThe work of arrangement, the segregation of like from unlike and the summation of the omoiomere into \ntotals of the same name, was the work of Mind or Reason; panta chremata en omou eita nous elthon auta diekosmese.\nThis peculiar thing, called Mind (nous), was no less illimitable than the chaotic mass, but, unlike the Intelligence of Heraclitus, it stood pure and independent (mounos ef eoutou), a thing of finer texture, alike in all its manifestations and everywhere the same.\nThis subtle agent, possessed of all knowledge and power, is especially seen ruling in all the forms of life. \nIts first appearance, and the only manifestation of it which Anaxagoras describes, is Motion.\nIt originated a rotatory movement in the mass (a movement far exceeding the most rapid in the world as we know it), which, arising in one corner or point, gradually extended till it gave distinctness and reality to the aggregates of like parts.\nBut even after it has done its best, the original intermixture of things is not wholly overcome.\nNo one thing in the world is ever abruptly separated, as by the blow of an axe, from the rest of things. \nThe name given to it signifies merely that in that congeries of fragments the particular "seed" is preponderant.\nEvery a of this present universe is only a by a majority, and is also in lesser number b, c, and d. It is noteworthy that Aristotle accuses Anaxagoras of failing to differentiate between nous and psyche, while Socrates (Plato, Phaedo, 98 B) objects that his nous is merely a deus ex machina to which he refuses to attribute design and knowledge. Anaxagoras proceeded to give some account of the stages in the process from original chaos to present arrangements.\nThe division into cold mist and warm ether first broke the spell of confusion.\nWith increasing cold, the former gave rise to water, earth and stones.\nThe seeds of life which continued floating in the air were carried down with the rains and produced vegetation.\nAnimals, including man, sprang from the warm and moist clay.\nIf these things be so, then the evidence of the senses must be held in slight esteem.\nWe seem to see things coming into being and passing from it; but reflection tells us that decease and growth only mean a new aggregation (sugkrisis) and disruption \n(diakrisis).\nThus Anaxagoras distrusted the senses, and gave the preference to the conclusions of reflection.\nThus he maintained that there must be blackness as well as whiteness in snow; how otherwise could it be turned into dark water? Anaxagoras marks a turning-point in the history of philosophy.\nWith him speculation passed from the colonies of Greece to settle at Athens.\nBy the theory of minute constituents of things, and his emphasis on mechanical processes in the \nformation of order, he paved the way for the atomic theory.\nBy his enunciation of the order that comes from reason, on the other hand, he suggested, though he seems not to have stated explicitly, the theory that nature is the work of design.\nThe conception of reason in the world passed from him to Aristotle, to whom it seemed the dawn of sober thought after a night of disordered dreams.\nFrom Aristotle it descended to his commentators, and under the influence of Averroes became the engrossing topic of speculation. Initial text from 1911 encyclopedia -- Please update as needed