You are on page 1of 13

Philosophical Review

Ethics and Physics in Democritus Author(s): Gregory Vlastos Source: The Philosophical Review, Vol. 55, No. 1 (Jan., 1946), pp. 53-64 Published by: Duke University Press on behalf of Philosophical Review Stable URL: . Accessed: 12/08/2011 17:15
Your use of the JSTOR archive indicates your acceptance of the Terms & Conditions of Use, available at . JSTOR is a not-for-profit service that helps scholars, researchers, and students discover, use, and build upon a wide range of content in a trusted digital archive. We use information technology and tools to increase productivity and facilitate new forms of scholarship. For more information about JSTOR, please contact

Duke University Press and Philosophical Review are collaborating with JSTOR to digitize, preserve and extend access to The Philosophical Review.

. 2). 4 assumes as a matter of course that civilization is a cosmic episode: the works of man (groXels. I. io f. 40) looks like a conscious repudiation of the teleological streak in 1 See the material collected by Diels under B. but the reverse. Socrates' yearnings for a teleological universe found slim comfort in Anaxagoras. they are the physical consequence of the cosmogonic "separation". outstrips the 3 Uxkull'svaluable study Griechische Kultur-Enstehungslehren. taught that our ideas of what is just and base are not Obkea v6P'p(A.I3. making Anaxagorasthe philosophicalsource of the anthropocentric theory of culture in the fifth century. Thus Anaxagoras' fr.3. it is quite another to purge one's own mind completely of the traditional.. and some are without any living creatures" (Hipp. and my paper.' Democritus' doctrine that "some worlds are without any sun or moon . "On the PreHistory in Diodorus". OK'o-Ets) are implicit (Jetvat) in the original "mixture". Ref. evidence on this point.' It did not seem so to the Ionians. MAN MAKES HIMSELF IT MAY seem strange to us that Democriteancosmology should include a chapter on the origins of civilization. a great gulf is fixed. 9pya. which is to appear shortly in the American Journal of Philology.2 Yet it is one thing to conceive of man and his arts as the creation of nature. 5. i. A. Between Anaxagoras and the simple piety of Xenophon's Mem. Anaxagoras gives himself away in this fragment with the assumption that each "separation" is bound to produce men.ETHICS AND PHYSICS IN DEMOCRITUS (Part Two) VI. with mechanism dominating the actual working out of the system. whose cosmology also carriedover into but pre-history(A. Archelaus. 3. anthropocentric world-view. 4). and that "these will have a sun and a moon and the rest as with us". and A. 53 . 2 The conflict of physis and nomosis not a symptom of the dissociation of man from nature. iv.It seems more consistent with the evidence to acknowledgethe conflict between teleology and mechanism in Anaxagoras'thought.

6 (A. cold and food-shortage in the winter (I. I44). I44.THE PHILOSOPHICAL REVIEW Anaxagorean physics.5 Struggling to survive against hostile forces in his environment. c. 2. I.7 These "discoveries" (dEpicura) change not only external arrangements. (c) they can then convert "chance"into "custom" (rwu'iea)..2 and 6).8 And since we know that 6 Diod. TrXP ipaKpc. "solitary": Diod.i). . &vOpcnroS. line i) which is even less reliableas a source than Diodorus. Med.7). by necessary forces beyond human control). note I6. I.4 now displaces Prometheus himself as the progenitor of techno. The result was a profound imaginative innovation. ("disorderly".. Diodorus.) 8 Pre-civilized life was less than human. not only as alien to techno. where &PALYKq and xpet-1 are used interchangeably as mainspringsof progressin the medical arts. 6 Beasts of prey the year round.IaO'qT6S here with B. I51).I3. follows Anaxagoras in thinking of the event in terms of the cosmogonic "separation". I. but his very life (#los). may safely be accepted as genuine. the term &V&-YK77. Lucretius simply describes the natural means by which the fire was produced. H. II.) But to complete the pattern we should add (d) man's own "need" which sensitizes him to the value of a useful sequence when he runs into it. 3. KacLXov 5' &VPL7KflS &iOOTepc yp As for (Diels-Kranz. Schooled to "refer to necessity all things which nature employs" (Arist. however. but as its obdurate.4). matching T&paYKcLLOP in B. This must be the general pattern according to which men are "taught" by nature (cf. the arts)" (B. V. 54 . (b) men observe how it happened. 789b 4). V. io9i f.8.8. de gen. Democritus could assimilate the origins of human culture to the same methodology. hence the mechanical arts. I2. dwells on the connection of the event with human need and on the human means by which the physical event was appropriated. which figured in Aeschylus. Just how did Democritus think of necessity "separating out" the arts? For the general outlines of his answer we can only look to the Hecataean fragment in Diodorus I. Democritus' phrase. 7 Aelian N. Ananki.8. in his account of the discovery of the mule.6 man is compelled to associate himself with other men. I.3 with Lucr. an.8. the account of the origin of fire in Diod... 7rIpVTG Trip Xpetac TOrs arTip SL'O-KaXOp yepvOa Tar &VP'YKflV aX6pTes &LMO-KaXOp.. whose Hecataean source may reflect Democriteanideas. invincible opponent.e.7. hence speech (I.3. "necessity separated them out (sc. See also below.8. On Anc. 4 Pr. gives an illustration of what Democritus meant by "learningfrom experience": (a) something happens "by chance" (i. I54. (Cf."beastly". Cf. There "need" or "necessity" are man's "teachers". He is also compelled to learn from experience (re-epa. 5' occurs in the Tzetzes excerpt I38. But adding "necessity" (raivayKaZov) he carries the logic of the Ionian position to its ultimate necessitarian conclusion.

makes his nature (cvauo-rooe)" (B.. ME/PaOr1Kos. as in powerful generalizaton and fruitful interrelation of ideas. "Probably btaOiyh is dialectic=5taH7KI. 11 2). 985 I5 f. I39). I38).ap two treatises. a5t&eats and not='contact' in uvcrLwOEco@La pocratean Nomos. cvLorotL6 i. if correct. For the medical man it expresses a norm of "nature" which takes into account not merely anatomical structure but also the patient's established habits and mode of life. . Bailey's tr. The nature of the soul is not fixed by the original pattern of the soul-atoms. This pattern itself can be changed: "Teaching (caLX1) re-forms (Merapuo. n. (b) KaKOOLY10. Waters. 6i)... Both verbs in this sentence deserve close attention: (a) Metarysmoi (matched by the equivalent term a&epttpvo-jAev)9 must refer to a change in the ultimate physical rysmos (configuration) of the soul-atoms. the change goes further still: it is tantamount to a transformation of the soul. 223..etc. 28.1" Yet philosophical originality lies not so much in novelty. I4. would be the ethical counterpartof (bad) atomic taOtyiy. 2. For the sophist it provides an apologia pro arte sua.z) a man. and it 37. Even more striking is the use of such terms as the following in diagnosis: TO' aovqOes. That this concerns an important part of Democritean thought is clear from the title of (B. Med. both (B. unique in Greek literature. 57.. 6i). with pvacks.160qarts the Hip- 55 .).10 (b) Physiopoiei. II Democritus thinks of "life" as dependent upon the form of the soul (B. Tr 900S. the concept of nature as itself the product of teaching and custom is not unique in Democritus. 8a) and l1ep' Atacep6prTw Pvor. llept 'AyeLqPpvo-.25. where e TOD i?Oeos&rpOrtjX is used as the broadest possible (a) Ebrpoirb7 description of human virtue to balance "bodily strength" in animals.ETHICS AND PHYSICS IN and 3. Metaph. Io. Ataxi is closely paralleled by /. cit. This Democritus did with his ie TpbV rpaYKPLVuL Hesychius' dictionary as &XAcrLetv is matched in turn by &I44La&LKoc4tll(B. turn up in various compounds in ethical fragments: in B.ucrajiopookOac 9 'Auet4/tpvo-y1d is defined in (B.e. 33.yUjv classed by Thrasyllus under IVTLKA. explain all qualitative differencesin atomic physics (Arist. and by re-forming. On Airs. rp66ros eVTaKTOS is used of the inner order of the soul which determinesthe order of man's outward life (B. To be sure.Diels' conjecturalreadingin B. 'r3 ibid. suggests the force with which Democritus grasped the idea of "human nature in the making".. On Anc.). 5i). 10 AtaOtyj and rp6ros which. Prognostic. and also in On Diet in Acute Illness. explaining longheadedness as a becomes AWLS with the result of shaping artificially the head: the work of v61Aos passage of time. which I interpret following Beare (op. 3. 3... Again. It is the common property of the age.

our own stupidity and helplessness B..THE PHILOSOPHICAL REVIEW concept of "teaching that makes nature". So much talk of chance in the ethical fragments seems "odd" to Cyril Bailey: "there is here a striking contrast to the suppression of the idea of chance in the physical theory and it seems to show that Democritus' ethics are largely independent of his physics" (op. but also inwards. KaJ6VpTrwy &OLKELTO (i. I. de gen. "he denies the being of color. i87). (iii) The combined effect of (i) and (ii) is the use of man's own proper power to increase that power and thus advance his selfsufficiency. 4. especially medical art.e. It is no mere matter of linguistics to be settled in a semantic footnote. but because of it. aflovXb7. "bastard knowledge" attributes color and chance absolutely to being. cit. The fiction of chance excuses. TbXfl 5' ati 7r4rTa Trr. and ibid.. but not spontaneous with regard to the cause". But chance is not only consistent with physics (Bailey says. Hence Democritus' preoccupation with chance in the ethics. e. 3i6a I. it is 'rationalization'. i88). As the author of On Nutriment speaks of "spontaneous" organic processes.. Med. upon external nature. Med. thus.u~arot e 7by 4ap/udLKov. It enjoys the same kind of status as..4. On Anc. 6S KaMCS KaZ 13 C. to attack the salient which chance holds within man's own nature-sensation and pleasure. general "chance" in Hippocratean literature refers to anything that happens in default of art. In the case of chance this is more than error. et cor. Cf. before the discovery of medicine). Ignoring this distinction. "spontaneous with regard to us.s. i i9). Both exist in relation to our own sentience or actionand this not in spite of atomic law. "not necessarily inconsistent". also On Anc. and therefore confirms. i2. 56 . turning it into a nest of interconnections between physics and ethics: (i) "Teaching" frees man not from necessity (which is absolutely impossible) but from chance (which is largely possible). KLOAp6. 9. things get coloredby configuration(Trpo~r)"./evoL.. color:12 Neither exists absolutely in the atoms themselves. In 6POCOS iEtep7TaL Kal O'K &rb TOXS.g. (7r '4ao tal1s Thus the misunderstanding of the relative reality of chance means an absolute reduction in our own natural power. i ar6. it can only be correctly explained through the physics... (ii) "Teaching" can be directed not only outwards. 12 Arist.'8 so Democritus speaks of "chance" events..

7). but bad things grow spontaneously without hard work" (B. 157 brings in also political skill under r6vot. and B. which is at the heart of Democritean epistemology and ethics (Part One. most important of all. is it "genuine knowledge". 57 . g). extent with the impact of every incoming stimulus upon our senses. B.8. 5. and B.1ELv. iSi. between questionable and sound pleasure. 6. music. Only when fathered upon our senses by the soul's inherent power to move itself in the "subtler" inquiry of reason. which science wrests from chance. As in 1cTrapvoj. but equally definite. I. Every perception is such an impact (B. Here is a more powerful idea than the notion of "overcoming" 14 The verb pvourwhere is apparently the only instance of its kind. of course. II It is a moral encounter with the competitor and opponent of "teaching". TOtS 7r6vots X jA&6tS tsEp-(&yETat.u&Oqrts in A. 254. Symmachus. 179. B. But we know that he applied it in ethics through the cognate notion of :15 "Learning (AOats)'6 achieves teaching. . i82). TrXV77 and aoo0tw are achieved only through 60a8ts. So too B. and. but those who understand these things (are formed) by (the gains of) wisdom" (B. is pure reconstruction. 59. (ii) It covers the whole area. from which badness comes into being". There is no evidence in the sources that Democritus so applied the notion of chance to his theory of knowledge. physical and spiritual. This interpretation. that has power to change human nature after its own pattern: "The stupid are formed (pvorlioivTaL)'4 by the gains of chance. I78 tells us why "indulgence" (Vdre-ret. thinking of the basic pvoui6sof the soul-atoms. the negation of hard work) is the "worst possible thing": for this is what gives birth to "those pleasures. and when knowledge is nothing more than the cumulative sequence of such external impacts-and in that sense the child of chance-then it is "bastard knowledge". We can now integrate this notion of chance with that distinction between crude and enlightened sensation. "reverence" (aLBcs). I97). III. 7riVrOXLTLKCV T&XV77V 1C85&OCEOICatKat-robs r6vovs &c&KEtv. . 59. i82. . 1' Two things are worth noting about r6vosin Democritus: (i) It is the process by which art itself is appropriated:B.-letters. See B.ETHICS AND PHYSICS IN DEMOCRITUS. I57. "hard work" (irovos) good things through hard work. . also in Diod. 16Cf.7. B. apart from Democritus must be one other in the late writer. which brings explicitly under irovetvathletic excellence. though it is so applicable. This change in our rysmos for whose control "teaching" contends with "chance" occurs to a lesser.

of the good life. 242). cf. 59). VS. come from the body. also B. 58) and KpaTrooasaTs &ovrT6 Kba6otov 17 W So in Hippocr. See Littr6's Index under "Exercice"and "Peine".. EpicharmusB. to be sure. 241). not the creator. 59 . Failing to use this power it will have to fall back on the pleasures of the belly. 49. 25. There is the body. The locus of pleasure is thus not decided for us by our 'given' constitution. 7. above Part One. etc. VrTOLr pleasurein mortal things" (u MriTOSl B. 0o KpelTTOVeSTro Tvs Obfecs ~8OVWV and in Antiphon. those who 'yvavtl aovXdeovow. Antiphon B. 235. "Badness" does not come from pleasure as such (any more than drunkenness. cf. Its most common meaning elsewhere is most nearly renderedin English by "hard work" (e. ol 5o0vEoVTes Tards iSovats. 36). For it clearly thinks of pleasure as the creature. Xenophanes B. pleasures (as we have seen) would "grow wild". 18 7rapkXeTat (B. will therefore overstep the limit and pay for it in pain.THE PHILOSOPHICAL REVIEW pleasure. lit. will demand more of these pleasures than they can give within the law of the limit. I.'7 It is particularly important for Democritus' hygienic conception of pleasure. 235: "Those who take their pleasuresfrom the belly (&Xr7yarp&sTas i5ov&s rotkovTat) ".g. i8g: "It is best for man to lead his life with the maximumof pleasureand the minimum of grief. This would come about if he would not make his Tat2a8OV'SLs 7roOTO).4). the sophist. The same idea '7 B. with its relatively fixed loci of pleasure. But the soul retains the power to integrate these as subordinate parts of a larger pattern of pleasure which is decisive for its happiness. (iii) Achievement makes hard work more pleasant than even 6 TCOV 5o0v&VKicpEiocov vs. (ii) "Continuous hard work grows ever lighter through habituation" (B. But would not the life of "hard work"-with its double association of exercise and painful exertion'8-be the negation of pleasure and thus the wedge that pries "well-being" loose from "cheerfulness"? There are four considerations in Democritus to meet this: (i) In the absence of hard work.. who presents most sharply the underlyingidea of self-mastery: akros &covr6vKpaceiev (B. The pleasures from which it comes are not given in human nature as such.. I ia (Is). in Gorg. B. 214. they are formed in human nature through the soul's failure to make for itself a nobler pattern of pleasure: B. and the short-lived ones that are followed by pain would luxuriate (So B.

2. Only when unsuccessful is hard work "annoying and miserable" (B. or else it may mean the resourceful extension of skill.But what else than "Sich begnuegen"is there in "comparingyour own life with that of those who are worse off and congratulating yourself at the thought of their misfortunes" (B. v&eab vr/bs abTr&pK77S TEIKVWV. see Aeschylus. Cf.s because of its power of self-help.e. Nature is self-sufficient" (B. no one's physique Cf. But if the balance tilts in favor of the first. They can blend under the dominance of the second to produce a confident. i9i. Choe. II rest would be. Kpfo-Ls abrapKe'rarov. self-sufficiency becomes the maxim of an introverted quest for security. 20 proved self-sufficient(av'rapKeS). 35. The two moods are not incompatible. cit. nature defines 19 In general. 22 56?a/ucw On Diet.t6otV TE Kal in On Anc. i9i)? This fragment drifts into this mood preciselywhen it passes from the physical basis of "cheerfulness" to the social context. don't ask for more' predominatesin Democritus. (iv) In any case. wherever self-sufficiency appears in the context of social relations the mood 'be content with what you have.5I. adventurous. as we find it both in Democritus and in the medical literature.757. 242). Langerbeck'sinterpretation is too onesided to admit this (op. cKaorov XEt (sc. but uncertain. 2IO). enhancement of power through the better understanding of the possible. I76). "Nature is selfsufficient" here has much the same sense as the medical rule that the state of "balance" is "most self-sufficient" :20 self-sufficiency is the power of self-maintenance given to the healthy creature in its very nature. 59). experimental attitude towards life. Med. 21 For a quaint instance of nature as acrcKp-. In this first encounter with the concept of self-sufficiency we should note its ambivalence: It may mean the deflation of desire and curtailment of enterprise to forestall any collision with the impossible.22 As such.not "Sich begnuegen". the four humours) bbpvajuv Te Kal 4doou' 59 . 3. "Chance is a giver of great gifts. as haphazard living never can. the essential condition of "cheerfulness" and "well-being": self-sufficiency (afrapKeta). with TriV TOD &pVpWirov . 8. but moderation a self-sufficient one" (B. Nature is this power of self-maintenance .3. So.21 hence the expression "one's own power and nature". It is true that &pKfeEo0at may mean "Nichtbeduerfen".ETHICS AND PHYSICS IN DEMOCRITUS."9 But this is not the form in which it appears in the present context. 3.. the life of hard work guarantees. i. strong enough to resist the disease. for example. I. So we may see it in Democritus' own social ethic. Thuc. in B.. seeking peace of mind through the inhibition rather than the extension of action. enlargement of purpose. ripv 561avucv &VTOv Ka-r TipV obav in B. "Chance spreads before us a lavish banquet..

II5).26 This is no platitude if we think of it against the sophist's glib claims for the power of his logos to produce right action. and ofbrov bi ZkaroT (sc. 2I. he is a "selfincreasing logos" (B. I45. i9i. Dis. B. The contrast of "deed" (Zpyop) and logos. B. See Jaeger. are fakes. 79).. also distinguish Democritus from his paradoxical allies in the battle against Protagoras. Neither must "teaching". Nature is self-sufficient because it never oversteps those limits. "those who do everything in logos. and has been making it ever since he was first taught by necessity to turn necessity. 53).24 Logos is morally important only in so far as it is "teaching that makes nature" and thus affects action. i8o. Paideia. 58. Plato. 26 E. in fifth-century literature. 39. 21 Normally this would involve much more than talk. There is nothing in the concept of self-sufficiency as such to negate this dynamic view of human nature. 24 Prior to the fifth century not the contrast but the unity of thought and deed is uppermost. and B. 5. cf. Prot. The tone of the argument grows sharper with B. Through "teaching" he can make his own nature. B. V. Such sayings.26 Democritus counters with. 53a). Socra-7ri 4wvrov in On Nature of Man.THE PHILOSOPHICAL REVIEW an order of what is "possible" and "impossible".g. 6o . 58 and 59. even conumonplace. II2. 23 8VV#Ta. and thus submission to chance. &kucT&. it would prove the undoing of art. 82. I. as Heracleitus thought of man. I). if it is to be the "teaching that makes nature". incidentally. cf. THEORY AND PRACTICE i. the first of the philosophersto turn to this theme. There is simply the reminder that this development can proceed only within the limits of the "possible". the concept of 7r6voS.23 But man's nature is not fixed. 3 I 8a. can now find its proper place in Democritus' system. Heracleitus. 6-8). so familiar. cf. while "many practice the noblest logoi while doing the basest deeds" (B. B. into the' ally of his power. assumes as a matter of course that logos and sophie carry the double referenceof true word (and thought) and right deed B. "many who have never learned logos live in accordance with logos" (B. wisdom is skill in action and thereforepower to act. &VTcara.. "logos is but the shadow of the deed". they have only the semblance of truth" (aXq1Oo4av'ess). In the epic and the lyric knowledgeis practical. B. 208) and recommendthe mimisis of the good man (B. v6oa-fl/s) EXeAKal 56vacw k/' OvTroVin On Sacr. through "art". Contrariwise. attempting the impossible. to know is to know how. above IV. Other fragments on paideia set example above precept (B. nothing in action.

For the "stupid" see 6i . 28 I say "real intention" with B.i55. ii9). I72." One should not interpret such sayings as a retreat in the direction of subjectivism. Herod." B.28 3. 6i. in the first place a shrewd. There follows a concept of "wisdom" (uoftn) which is practical in the most urgent sense and is thereforebroad enough to order both the outward life (flos) and the inner "form" (7pOiros) which determines the life (B.AiXXetv) makes action incomplete". note io). 62: "It is not the absence of injustice that is good. It is characteristic of Democritus that he should find in the deed the touchstone of sophistic unreality. "it is the job of intelligence to guardagainst impendinginjustice". but also from what he wants. but also against what is in his mind. above II." B. the real intention of the soul becomes the body's deed.ETHICS AND PHYSICS IN DEMOCRITUS. 2). rather. sooner or later. but the absence of the desire (to commit injustice). "to be ever intending (."27 In a philosophy where soul moves body the emphasis would naturally fall on the doings of the soul even when (or. 29 Cf. 66. therefore. cf. For the word-deedcontrast to express the paralleldistinction of true vs. It is. cf. 89: "Not he who wrongsyou.29 27 Exactly as in Democritus. ILeravoelv in B. 8i in mind. especially when) these are incompletely revealed in the body's outward motion. cf. is the enemy. specious intent. 68: "The trustworthy and untrustworthy man (56KLIAoS. &65KqAOS) is to be known not only from what he does. rayaO&) from the very teeth of external evil and danger (B. But neither does Democritus underrate the distinctively psychic function of intention and wish: B. Why should a man of action underestimate the importance of intention for action? Thus a speaker in Thucydides (VI. In the last resort only action can sift out real intention from velleity. sharp-eyed knowledge of affairs (eV4Veros 64v6epKetl) which can "direct most It is the Ulysses-like resourcefulness.38. whose inventions snatch use and benefit (Tr Xp71rLqo'. but he who wants to wrongyou.4) remarks: "One must take defensive measures not only against what the enemy does. rarely baffled by chance. 2. For here are the springs of action and. VII. things in life" (B. above IV. I93. the force of rpoovX~ebo-at as vs. B. 6 and IV. It is the prognosis of events without which the stupid can only learn "the hard way". II directly against tes and Plato would level the charge of a&Xf0oo4aPeta the logos of the sophist. "Wisdom" is the understanding of what is possible within the limits of what is necessary.

It would be hard to find a better example of man being his own worst enemy through stupid disregard of the limit. 200. B. 294-296 shows how "wisdom"deals with an inescapable thing like old age. 58. Fleeing the inescapable-e. . and (b) a more general interpretation of the historic importance of Democritean ethics. 203. . cf. nearer the fateful end (B. 32 B. 292. But he is also capable of applying the underlying idea with astonishing subtlety and depth: "the stupid. B. if the Ms reading be retained. 2i8. And for this very reason wisdom can serve as an inner discipline. . i99). and death-all their efforts bring them. in order to postpone death. as in Plato. 54 and B. like Oedipus. Instead of enjoying life for what it: is. B. i85. By discerning the limits within which the external world can be changed. &ktKral. The same 30 Cf. (ii) A mirage robs them of satisfaction from the perfectly satisfying things that come their way. standard'but simply 'realisablewithin the order of nature' (Cf. It takes a grimly realisticview of its losses (B. educating desire and making hope itself reasonable. .. the prelude to Hades. B. 224.) 31 B. yet balancesthem (B. B. . want to live for fear of Hades" (B. as the first rigorously naturalistic ethics in Greek thought. "the stupid learns through suffering". 204.3' Why not? (i) Their battle against necessity is necessarily self-defeating. and cf.g. 296). 295) . . old age. 202). 'in agreement with an ideal by a clear sense of the complete (rTXe'oV) good that comes only with old age. as well as the theme of mr-et1A&@os in Aeschylus. as one can see from what happens to the "stupid". they hate it for what it is not. Hesiod. &56Varot.THE PHILOSOPHICAL REVIEW 4. 2wqpocbrv is finely describedas the "flower"of withered age. 62 thought in even stronger form in B. and B. 205). I add (a) a list of the concepts which mark the main junctions between ethics and physics. 294. so they want to prolong the life they hate. . 76. Often enough Democritus illustrates this with commonplace exhortations to be content with what one has. the wise soul changes itself. &o-yot TCov &vvkrTv at AXirbess. hating life. who "live but get no enjoyment from life".'Rational' here does not mean. &irlbes . at TCov lre7ratbev/evov AXirles.30 Without this process of reconciliation with reality there is no "cheerfulness". Op.32 CONCLUSION At the risk of repetition. "The desire for more loses what is in hand: it is like the dog in Aesop" (B.

In Heracleitus nature consciously takes the place of Olympus as the matrix of law. negatively as the absence of violent motion. since it alters the pattern (pvor'S) of the soul-cluster. In this sense the soul. Nature so regarded is more than nature. but free from dualism. Consciously or not. Logos exists for the sake of the deed. (b) Democritus' Naturalistic Ethics When Anaximander spoke of nature as an order of "justice". Discovered under pressure of "necessity". but fully intelligible to man. (iii) "Well-being": the physical and moral state of the "cheerful" soul. This determines an ethic which is soul-centered. he did more than eke out with political metaphor the archaic vocabulary of his physics. It is itself the "nutriment". therefore. (ix) Wisdom (ao4. public and private. justice. II (a) The Leading Concepts (i) The soul: a specific atomic cluster. (iv) Pleasure: the "appearance" of "well-being". (vi) "Chance": events uncontrolled by art. Such moral change has physical effect. (vii) "Teaching" (bt6axr) and "hard work" (irbvos):the directed change of the soul's inner nature. (ii) The "divine": any natural entity whose moral value is not less than that traditionally attached to supernatural entities of popular religion. (v) "Art": the soul's power to change nature.ETHICS AND PHYSICS IN DEMOCRITUS. and logos. (viii) The deed (Zpyov): the moral (and physical) motion within which the good is realised. he grounded justice in a realm as immortal and indestructible as the traditional gods. 63 . the "common" basis and guide of all human action. and having the power to move the latter. is divine. to be pursued only in accordance with "what agrees with" (avo~eipetv) the soul's well-being. It is defined positively as healthful balance (Kp73ats). dependent for its integrity upon another cluster (the body). it can operate within the limits fixed by necessity to advance man's "power" (6bvas) and "self-sufficiency". measure. though mortal.rq): insight into the order of nature which enables the soul to direct both external forces and its own inner motions of desire and hope. Justice is naturalized by moralizing nature.

" The atoms and the void destroy forever this Greek venture in romantic naturalism. i936). Since Plato and Aristotle wilfully use "chance" to denote the "necessity" of the physiologoi. not intelligent. though not exclusively. de-moralized as never before in Greek imagination. but also by the power of the "teaching that makes nature" to transform chance pleasure into cheerful well-being. Is there room for the law of the measure in the world such as this? It was the genius of Democritus to define an ethics that meets the conditions so fixed by Leucippean physics. ch. 1930. implacable and aloof. and the moral axioms of the democratic polis determine the design of Empedocles' equalitarian universe. art comes later". not "justice"."Goettingische Nachrichten. Yet its intelligibility alone. Problemidel Pensiero Antico (Bologna. Nature is "necessity". though intelligible. It is the nature of Thucydides. divested of any moral quality whatsoever. it is not "chance. Anything more or less than this would be hybris: desire for the impossible. See also Jaeger. nature and chance). ii.THE PHILOSOPHICAL REVIEW Parmenides and Empedocles continue in this path. Because it masters the world so far as it can be mastered. Paideia. it is a late-comer in nature. to the Democritean doctrine. Mondolfo. yields sufficient ground for the law of the measure. This is the measure. it is "art". 889c." It must be created by man. ch. and this not only by mechanical invention. 153 f. or contempt for the possible. and cures the ills of the soul so far as they can be cured. Canada I shall offer shortly a fresh interpretation of this development from Anaximander to Empedocles. Nature is now de-humanized. As Plato would note with extreme displeasure. Fraenkel. There is an excellent discussion of Parmenides and Anaximander in H. this "wisdom undismayed is worth everything" (B. GREGORY VLASTOS Kingston. where the atheistic materialists teach that "as a later product of these (sc. Klasse. 3 As in Laws x. Queen's University. 33 64 . Nemesis follows on any act thus disregarding the humanly possible within the limit of the naturally necessary. I. and its knowledge empowers the soul to build upon nature goodness and justice which would otherwise not be found in nature at all. The good is not given to man. and R.-Hist. this applies exactly. 2i6). Philol. p. Yet art is itself the child of necessity.34 But it advances nonetheless man's self-sufficiency in nature. It is "justice" that holds Parmenides' Being within "the bonds of the measure". ix. neither good nor evil in itself. "Parmenidesstudien.