A Critical History of Greek Philosophy by W. T. Stace (the false prince series .txt) 📕

[Footnote 8: Early Greek Philosophy, chap. vi. § 132.]

The next characteristic of Nous is that it is to be thought of as essentially the ground of motion. It is because he cannot in any other way explain purposive motion that Anaxagoras introduces mind into his otherwise materialistic system. Mind plays the part of the moving force which explains the world-process of unmixing. As the ground of motion, the Nous is itself unmoved; for if there were any motion in it we should have to seek for the ground of this motion in something else outside it. That which is the cause of all motion, cannot itself be moved. Next, the Nous is absolutely pure and unmixed with anything else. It exists apart, by itself, wholly in itself, and for itself. In contrast to matter, it is uncompounded and simple. It is this which gives it omnipotence, complete power over everything, because there is no mixture of matter in it to limit it, to clog and hinder its activities. We moderns are {101} inclined to ask the question whether the Nous is personal. Is it, for example, a personal being like the God of the Christians? This is a question which it is almost impossible to answer. Anaxagoras certainly never considered it. According to Zeller, the Greeks had an imperfect and undeveloped conception of personality. Even in Plato we find the same difficulty. The antithesis between God as a personal and as an impersonal being, is a wholly modern idea. No Greek ever discussed it.

To come now to the question of the activity of the Nous and its function in the philosophy of Anaxagoras, we must note that it is essentially a world-forming, and not a world-creating, intelligence. The Nous and matter exist side by side from eternity. It does not create matter, but only arranges it. "All things were together," says Anaxagoras, "infinitely numerous, infinitely little; then came the Nous and set them in order." In this Anaxagoras showed a sound logical sense. He based his idea of the existence of Nous upon the design which exhibits itself in the world. In modern times the existence of design in the world has been made the foundation of an argument for the existence of God, which is known as the teleological argument. The word teleology means the view of things as adapting means towards purposive ends. To see intelligent design in the universe is to view the universe teleologically. And the teleological argument for the existence of God asserts that, as there is evidence of purpose in nature, this must be due to an intelligent cause. But, as a matter of fact, taken by itself, teleology cannot possibly be made the basis of an argument for the existence of a world-creating intelligence, but only for the existence of a world-designing {102} intelligence. If you find in the desert the ruins of ancient cities and temples, you are entitled to conclude therefrom, that there existed a mind which designed these cities and buildings, and which arranged matter in that purposive way, but you are not entitled to conclude that the mind which designed the cities also created the matter out of which they were made. Anaxagoras was, therefore, in that sense quite right. Teleology is not evidence of a world-creating mind, and if we are to prove that, we must have recourse to other lines of reasoning.

In the beginning, then, there was a chaotic mixture of different kinds of matter. The Nous produced a vortex at one point in the middle of this mass. This vortex spread itself outwards in the mass of matter, like rings caused by the fall of a stone in water. It goes on for ever and continually draws more and more matter out of the infinite mass into itself. The movement, therefore, is never-ending. It causes like kinds of matter to come together with like, gold to gold, wood to wood, water to water, and so on. It is to be noted, therefore, that the action of the Nous is apparently confined to the first movement. It acts only at the one central point, and every subsequent movement is caused by the vortex itself, which draws in more and more of the surrounding matter into itself. First are separated out the warm, dry, and light particles, and these form the aether or upper air. Next come the cold, moist, dark, and dense particles which form the lower air. Rotation takes the latter towards the centre, and out of this the earth is formed. The earth, as with Anaximenes, is a flat disc, borne upon the air. The heavenly bodies consist of {103} masses of stone which have been torn from the earth by the force of its rotation, and being projected outwards become incandescent through the rapidity of their movement. The moon is made of earth and reflects the light of the sun. Anaxagoras was thus the first to give the true cause of the moon's light. He was also the first to discover the true theory of eclipses, since he taught that the solar eclipse is due to the intervention of the moon between the sun and the earth, and that lunar eclipses arise from the shadow of the earth falling upon the moon. He believed that there are other worlds besides our own with their own suns and moons. These worlds are inhabited. The sun, according to Anaxagoras, is many times as large as the Peloponnese. The origin of life upon the earth is accounted for by germs which existed in the atmosphere, and which were brought down into the terrestrial slime by rain water, and there fructified. Anaxagoras's theory of perception is the opposite of the theories of Empedocles and the Atomists. Perception takes place by unlike matter meeting unlike.

Anaxagoras owes his importance in the history of philosophy to the theory of the Nous. This was the first time that a definite distinction had been made between the corporeal and incorporeal. Anaxagoras is the last philosopher of the first period of Greek philosophy. In the second chapter, [Footnote 9] I observed that this first period is characterized by the fact that in it the Greek mind looks only outward upon the external world. It attempts to explain the operations of nature. It had not yet learned to look inward upon itself. But the transition to the introspective study of mind is found in the Nous of {104} Anaxagoras. Mind is now brought to the fore as a problem for philosophy. To find reason, intelligence, mind, in all things, in the State, in the individual, in external nature, this is the characteristic of the second period of Greek philosophy. To have formulated the antithesis between mind and matter is the most important work of Anaxagoras.

[Footnote 9: Pages 23-4.]

Secondly, it is to the credit of Anaxagoras that he was the first to introduce the idea of teleology into philosophy. The system of the Atomists formed the logical completion of the mechanical theory of the world. The theory of mechanism seeks to explain all things by causes. But, as we saw, causation can explain nothing. The mechanism of the world shows us by what means events are brought about, but it does not explain why they are brought about at all. That can only be explained by showing the reason for things, by exhibiting all process as a means towards rational ends. To look to the beginning (cause) of things for their explanation is the theory of mechanism. To look to their ends for explanation of them is teleology. Anaxagoras was the first to have dimly seen this. And for this reason Aristotle praises him, and, contrasting him with the mechanists, Leucippus and Democritus, says that he appears like "a sober man among vain babblers." The new principle which he thus introduced into philosophy was developed, and formed the central idea of Plato and Aristotle. To have realized the twin antitheses of matter and mind, of mechanism and teleology, is the glory of Anaxagoras.

But it is just here, in the development of these two ideas, that the defects of his system make their appearance. Firstly, he so separated matter and mind that {105} his philosophy ends in sheer dualism. He assumes the Nous and matter as existing from the beginning, side by side, as equally ultimate and underived principles. A monistic materialism would have derived the Nous from matter, and a monistic idealism would have derived matter from the Nous. But Anaxagoras does neither. Each is left, in his theory, an inexplicable ultimate mystery. His philosophy is, therefore, an irreconcilable dualism.

Secondly, his teleology turns out in the end to be only a new theory of mechanism. The only reason which induces him to introduce the Nous into the world, is because he cannot otherwise explain the origin of movement. It is only the first movement of things, the formation of the vortex, which he explains by mind. All subsequent process is explained by the action of the vortex itself, which draws the surrounding matter into itself. The Nous is thus nothing but another piece of mechanism to account for the first impulse to motion. He regards the Nous simply as a first cause, and thus the characteristic of all mechanism, to look back to first causes, to the beginning, rather than to the end of things for their explanation, appears here. Aristotle, as usual, puts the matter in a nutshell. "Anaxagoras," he says, "uses mind as a deus ex machina to account for the formation of the world, and whenever he is at a loss to explain why anything necessarily is, he drags it in by force. But in other cases he assigns as a cause for things anything else in preference to mind." [Footnote 10]

[Footnote 10; Aristotle, Metaphysics, book i, chap. iv.]

{106}

CHAPTER IX

THE SOPHISTS

The first period of Greek philosophy closes with Anaxagoras. His doctrine of the world-forming intelligence introduced a new principle into philosophy, the principle of the antithesis between corporeal matter and incorporeal mind, and therefore, by implication, the antithesis between nature and man. And if the first period of philosophy has for its problem the origin of the world, and the explanation of the being and becoming of nature, the second period of philosophy opens, in the Sophists, with the problem of the position of man in the universe. The teaching of the earlier philosophers was exclusively cosmological, that of the Sophists exclusively humanistic. Later in this second period, these two modes of thought come together and fructify one another. The problem of the mind and the problem of nature are subordinated as factors of the great, universal, all-embracing, world-systems of Plato and Aristotle.

It is not possible to understand the activities and teaching of the Sophists without some knowledge of the religious, political, and social conditions of the time. After long struggles between the people and the nobles, democracy had almost everywhere triumphed. But in Greece democracy did not mean what we now mean by {107}