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By Friedrich Solmsen

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Bailey, Atomist s, 105, is hesitant about tracing Democritus' views on "secondary qualities" to Leucippus. On the later fate of the "powers" (in Plato and Aristotle) see below, Ch. v. org/terms Freso cr atic Legacies 19 Plato adopts Empedocles' elements, not Anaxagoras' powers, as the "principles" of his Cosmos. To construct the powers mathematically would probably have been more difficult than to compose the elements by means of geometrical figures, and the mathematical assumptions stand Plato in good stead even when he comes to deal with the mixtures of these elements and the nature of compounds.

From this point of view becoming- genesis- presents itself as a function and product of movement. The Oceanus whom Homer described as the origin of all the gods is the principle of flux and movement, and if the origin of things is to be stated less mythically, it will suffice to remember that fire is held to generate everything else while being itself generated by friction and movement. 24 Clearly, then, there is much to be said for regarding genesis as following in the wake of movement and finding a place in its all-embracing scheme.

Curiously the distinction between the two types of phenomena persists and becomes even more accentuated; the reason for this is that the subjects which the Presocratics had treated in close relation to cosmic origins are those in 45 A84 (cf. Doxogr. 368); Democr. A93. 40Anaxag. Parm. ; cf. Emped. B45 (47); Anaxag. B18; Democr. A8ça. 47 Against the hypothesis that the "whirl" motif goes back to the earlier systems (Anaximander) cf. Cornford, C7. , 28 (1934), isf. General considerations favor Cornford's view, although Arist.

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