definite solution of the problem of the origin of motion and
the character of the moving force. They apparently saw
no necessity for explanation, which seems unlikely in view
of the fact that Empedocles had already seen the necessity
of solving the problem, and given a definite, if unsatisfac-
tory, solution, in his theory of Love and Hate. This remark
would apply to Democritus, if not to Leucippus.
[Footnote 7:Early Greek Philosophy, chap. ix. §179.]
The Atomists also spoke of all movement being under the
force of “necessity.” Anaxagoras was at this time teach-
ing that all motion of things is produced by a world-
intelligence, or reason. Democritus expressly opposes to
this the doctrine of necessity. There is no reason or in-
telligence in the world. On the contrary, all phenomena
and all becoming are completely determined by blind me-
chanical causes. In this connection there arises {92} among
the Atomists a polemic against the popular gods and the
popular religion. Belief in gods Democritus explains as be-
ing due to fear of great terrestrial and astronomical phe-
nomena, such as volcanoes, earthquakes, comets, and me-
teors. But somewhat inconsistently with this, Democritus
believed that the air is inhabited by beings resembling men,
but larger and of longer life, and explained belief in the
gods as being due to projection from these of images of
themselves composed of atoms which impinge upon human
senses, and produce the ideas of gods.
Different kinds of matter must be explained, in any atomic
theory, by the shape, size, and position of the atoms of
which they are composed. Thus the Atomists taught that
fire is composed of smooth round atoms. The soul is also
composed of smooth round atoms, and is an exceptionally
pure and refined fire. At death the soul atoms are scat-
tered, and hence there is, of course, no question of a future
life. Democritus also put forward a theory of perception,
according to which objects project into space images of
themselves composed of atoms. These images strike against
the senses. Like atoms are perceived by like. Thought is
true when the soul is equable in temperature. The sensible
qualities of things, such as smell, taste, colour, do not exist
in the things themselves, but merely express the manner in
which they affect our senses, and are therefore relative to
us. A number of the ethical maxims of Democritus have
come down to us. But they are not based in any way upon
the Atomic theory, and cannot be deduced from it. Hence
they have no scientific foundation but are merely detached
sayings, epitomizing the experience {93} and worldly wis-
dom of Democritus. That one should enjoy oneself as much
and vex oneself as little as possible seems to have been his
principal idea. This, however, is not to be interpreted in
any low, degraded, or sensual way. On the contrary, Dem-
ocritus says that the happiness of man does not depend on
material possessions, but upon the state of the soul. He
praises equanimity and cheerfulness, and these are best at-
tained, he thinks, by moderation and simplicity.
{94}