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EN
The atoms of Democritus keep properties similar to the soul because they possess the ability for spontaneous movement. Simplikios wrote that “atoms move in all directions”. In accordance with Greek ideas only the soul has the ability for spontaneous movement. Krokiewicz shows why “atomism - despite its genius – did not gain the acknowledgement among Hellenic thinkers”. Like the body, the human soul is composed of atoms which are subject to the physical necessity. A human being in accordance with his own nature can influence atoms of which body and soul are each composed. He can either make an order among these atoms, or a chaos. Atoms serve Democritus as the support for integrating the human reason with the ratio-nality of the world. They are also the basis for theoretical understanding of the mechanisms of the world.
Peitho. Examina Antiqua
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2017
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vol. 8
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issue 1
173-186
EN
The question of the method was central in the thought and teaching of Prodicus. We have abundant information on this method but it is, probably, closely connected to various other issues (natural investigations, rhetoric and rhetorical theory, questions concerning the gods, ethics), on which we are less well informed. The right method to solve diverse linguistic problems comprised two moments and not just one as it frequently assumed. Similarly, the terms orthotes and diairesis of names, which appear in the sources, do not designate one single and simple procedure, but rather a double and more complex one, which is reconstructed in this article and whose objectives are clarified.
IT
The question of the method was central in the thought and teaching of Prodicus. We have abundant information on this method but it is, probably, closely connected to various other issues (natural investigations, rhetoric and rhetorical theory, questions concerning the gods, ethics), on which we are less well informed. The right method to solve diverse linguistic problems comprised two moments and not just one as it frequently assumed. Similarly, the terms orthotes and diairesis of names, which appear in the sources, do not designate one single and simple procedure, but rather a double and more complex one, which is reconstructed in this article and whose objectives are clarified.
EN
The subject of life, birth and death constitutes one of the main topics in Democritus’ reflection on human questions. He seeks to understand what men think about the processes of birth and death and how they, accordingly, determine their behavior and attitudes. His reflections comprise a wide range of perspectives and aspects that include examining human behaviour and investigating how it reveals a certain temperament or inclination, inquiring about the nature of these processes and extending the analyses of the processes of birth and death to whole beings through the couple generation-corruption. In the present paper, I intend to examine the main theses and arguments which appear in the testimonies and fragments through which Democritus’ thought was transmitted from antiquity. Furthermore, I will also discuss the hypotheses that for Democritus the most important opposition was not life-death, but rather birth-death and that, at the same time, his idea of nature and life comprises both processes in the perspective of atomistic philosophy. I shall show that corruption has to be considered in two different ways, that is, in the context of physical processes that keep the kosmos in its persistence and in the context of the existence of natural beings, both living and lifeless.
Peitho. Examina Antiqua
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2019
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vol. 10
|
issue 1
153-170
EN
Although Bertrand Russell is probably most famous for his “logi­cal atomism,” it is his ethical thought that this article will attempt to contrast with the ethics of the founder of the ancient atomism: Democritus of Abdera. Russell has himself suggested certain affinity here. More concerned with practice than theory, both philosophers advocate a certain teleological and eudemonistic morality; furthermore, they both adopt the same approaches to various related topics. Yet, what had only been outlined by Democritus was extensively developed by Russell. Hence, it is worth examining whether there is any deeper common ground between the two: can Russell’s clarity throw some light on Democritus’ fragments?
PL
The oldest conception of the origins of music in European culture was formulated by Democritus, who stated that music arose as an imitation of birdsong. This conception was the most serious working hypothesis on the beginnings of music before Darwin. In the musicography of the seventeenth and eighteenth centuries it constituted an alternative to the predominant creationistic theory, paving the way for the scientific positivist approaches which in the nineteenth century led to the eventual depreciation of thinking rooted in religion. In evolutionistically- and scientisticallyoriented comparative musicology the mimetic theory was rejected on the grounds of a lack of scientific evidence of the evolutionary link between birds and man and especially between birdsong and music.The aim of the article is to show that the mimetic theory of the origins of music was a relict of a mythical vision in which birds represented the materialised image of transcendence. The beginnings of music were linked to the voices of birds, which in many cultures symbolised human spirituality-above all spirituality manifest through death. Thus Democritus’ ‘hypothesis’ may be interpreted as a myth in which the ‘song of the beginning’ is identified with mourning
EN
The author carries out a thorough philological analysis of 9 fragments of Democritus, in which both the noun εὐθυμίη and related verbs and adjectives appear. This allows to establish the contextual semantic scope of the basic concept and to define the role it plays in Democritus’ ethical thought.
EN
In this article I argue with Democritus and his heirs, that is to say, with a worldview that combines rationalism, ontological naturalism and mechanics. According to the latter conception, there is no metaphysical background of the world, no objective meaning, and therefore – in essence – "nothing is happening". This worldview, in the nineteenth century treated as "scientific", proved to be technologically fecund (through reductionism), but it destructively affected the sense of spiritual security associated with the sense of existence. It also contributed to the hypertrophy of the technological trunk in the culture and to the crisis of the mythological trunk (according to the distinction of Leszek Kołakowski). I also point out the important dividing line in modern European culture and philosophy: namely, the relatively coherent camp of supporters of naturalism and their vision of the world as a machine and, on the other side, the often conflicted and heterogeneous camp of its opponents. The latter has received unexpected support from new physics and cosmology, departing from the mechanistic paradigm and opening up new perspectives on the metaphysical thought, seeking the objective meaning of existence.
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