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 Instructor's Manual | Chap. 2: The Pre-Socratics

Solution Manual for Philosophy The Power of Ideas 9th Edition

Moore
Bruder 0078038359
9780078038358
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CHAPTER 2: THE PRE-SOCRATICS

Main Points

1. Epistemology is the branch of philosophy concerned primarily with the

nature, sources, limits, and criteria of knowledge. In the history of
philosophy, epistemology and metaphysics have been intimately
connected.

2. “Metaphysics,” the term, in its original meaning refers to those untitled

writings of Aristotle “after the Physics” that deal with subjects more
abstract and difficult to understand than those examined in the Physics.

3. The fundamental question of Aristotle’s metaphysics, and therefore of

metaphysics as a subject, is What is the nature of being? However, this
question was asked before Aristotle, so he was not the first metaphysician.
In addition, it has admitted a variety of interpretations over the centuries,
though for most philosophers it does not include such subjects as astral
projection, UFOs, or psychic surgery.

4. The first Western philosophers are known collectively as the pre-

Socratics, a loose chronological term applying to those Greek
philosophers who lived before Socrates (c. 470–399 B.C.).
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 Instructor's Manual | Chap. 2: The Pre-Socratics

5. The thinking of these early philosophers ushered in a perspective that

made possible a deep understanding of the natural world. Advanced
civilization is the direct consequence of the Greek discovery of
mathematics and the Greek invention of philosophy.

The Milesians

6. Thales conceived and looked for (and is said to be the first to do so) a
basic stuff out of which all is constituted. He pronounced it to be water.

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sale or distribution in any manner. This document may not be copied, scanned, duplicated, forwarded, distributed, or
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 Instructor's Manual | Chap. 2: The Pre-Socratics

7. Thales also introduced a perspective that was not mythological in

character. His view contributed to the idea that nature runs itself
according to fixed processes that govern underlying substances.

8. Anaximander thought the basic substance must be more elementary

than water and must be ageless, boundless, and indeterminate.

9. Anaximenes pronounced the basic substance to be air.

Pythagoras

10. Pythagoras is said to have maintained that things are numbers, but, more
accurately (according to his wife Theano), Pythagoras meant that things
are things because they can be enumerated. If something can be
counted, it is a thing (whether physical or not).

11. For Pythagoras, there is an intimacy between things and numbers.

Things participate in the universe of order and harmony. This led to the
concept that fundamental reality is eternal, unchanging, and accessible
only to reason.

Heraclitus and Parmenides

12. For Heraclitus, the essential feature of reality is fire, whose nature is
ceaseless change determined by a cosmic order he called the logos,
through which there is a harmonious union of opposites. Such ceaseless
change raises the problem of identity (can I step into the same river
twice?) and the problem of personal identity (am I the same person
over a lifetime?)

13. Parmenides deduced from a priori principles that being is a changeless,

single, permanent, indivisible, and undifferentiated whole. Motion and
generation are impossible, for if being itself were to change it would
become something different. But what is different from being is non-
being, and non-being just plain isn’t.

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 Instructor's Manual | Chap. 2: The Pre-Socratics

Empedocles and Anaxagoras

14. Empedocles, reconciling the views of Heraclitus and Parmenides,

recognized change in objects but said they were composed of changeless
basic material particles: earth, air, fire, water. The apparent changes in the
objects of experience were in reality changes in the positions of the basic
particles. He also recognized basic forces of change, love, and strife.

15. Anaxagoras introduced philosophy to Athens and introduced into

metaphysics the distinction between matter and mind. He held that the
formation of the world resulted from rotary motion induced in mass by
mind = reason = nous.

16. Mind did not create matter, but only acted on it, and did not act out of
purpose or objective.
Unlike Empedocles, Anaxagoras believed matter was composed of particles
that were infinitely divisible.

The Atomists

17. Leucippus and Democritus: All things are composed of minute,

imperceptible, indestructible, indivisible, eternal, and uncreated particles,
differing in size, shape, and perhaps weight. Atoms are infinite in number
and eternally in motion.

18. The Atomists distinguished inherent and noninherent qualities of

everyday objects: color and taste are not really “in” objects, but other
qualities, such as weight and hardness, are.

19. The Atomists held that because things move, empty space must be real.

20. The Atomists were determinists. They believed that atoms operate in
strict accordance with physical laws. They said future motions would be
completely predictable for anyone with enough knowledge about the
shapes, sizes, locations, directions, and velocities of the atoms.

21. The common thread of the pre-Socratics: all believed that the world we

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 Instructor's Manual | Chap. 2: The Pre-Socratics

experience is merely a manifestation of a more fundamental, underlying

reality.

Boxes

The Nature of Being?

(Some of the various questions a philosopher might have in mind when he or she
asks the question)

Profile: Pythagoras

(Remembered for the Pythagorean Theorem, actually discovered earlier by the

Babylonians)

On Rabbits and Motion

(Two of Zeno’s antimotion arguments explained)

Mythology

(The legacy of ancient myths)

Lecture and Discussion Ideas Related to Selected Questions

6. A note on Parmenides and the Atomists.

For Parmenides, the only alternative to being was non-being (nonexistence),

so that if being itself could undergo change of any kind (that is, could be
different in some way from what it was originally), the only way for
being to be different would be for it not to exist.

But that is logically absurd, for being cannot be and not-be at the same time.
Thus, it is impossible for being to change.

Moore, Philosophy, 9e IM-2 | 5

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 Instructor's Manual | Chap. 2: The Pre-Socratics

The Atomists used the idea of a “void” (the Greek word is kenon, the Latin
word vacuum) to give “room” for things (atoms) to undergo change. But
empty space was also real.

A helpful way to understand this is to note that while the void was “nothing”
(no-thing), it was not non-being. So for the Atomists both things and no-
things existed: both had being (as opposed to non-being). A comparison
of the two views appears below.

Parmenides and the Atomists Compared

Parmenides
BEING IS NON-BEING IS NOT
Atomists
BEING NON-BEING IS NOT
Thing (Body)
No-Thing (Void) IS

Source: Unknown

8. “The behavior of atoms is governed entirely by physical laws.” “Humans have

free will.” Are these statements incompatible? Explain.
We don’t believe they ever invented a beginning philosophy student who
doubted free will. So regardless of your own views on the subject, it
can’t hurt to argue against the idea. If it does nothing else, it will help
students to see that the idea that we have free will is not the self-evident
thing that it seems. Chapter 17 discusses the problem of Free Will in
depth, so you may want to postpone detailed discussion until then.

A good way to begin is by stipulating that Smith has free will if and only if it
was physically possible for her to have acted differently in the same
circumstances. Hence: If she has free will then it was physically possible

Moore, Philosophy, 9e IM-2 | 6

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sale or distribution in any manner. This document may not be copied, scanned, duplicated, forwarded, distributed, or
posted on a website, in whole or part.
 Instructor's Manual | Chap. 2: The Pre-Socratics

for the atoms in the parts of her body that moved when she acted to have
moved differently in the same circumstances. And if the atoms could
have moved differently in the same circumstances, then they are not
governed by physical laws. So, if they are governed, then she doesn’t
have free will.

Possibly someone will ask, and even if nobody does ask the subject should be
brought up anyway, why it is that, if it were possible for something
physical to have behaved differently in the same circumstances, then it
was not governed by physical law. The answer is that that’s what it is to
be governed by physical law. Take a simple law, for example, water boils
at 100 degrees Celsius. What it means to say that that is a law is that if
you raise the temperature of some water to 100 degrees it will boil. If
you could raise the water to 100 degrees without its boiling, then it
wouldn’t be a law that water boils at that temperature.

A rejoinder might be—and few students will raise it, though you might—
that it is consistent with the idea that the activity of subatomic entities is
governed by physical laws that there are “uncaused events” in the
subatomic realm, and that therefore a subatomic entity could have
behaved differently in exactly the same circumstances even though it is
governed by physical laws. It might then further be suggested that if
subatomic entities could have behaved differently in the same
circumstances while being governed by physical laws, then so could
atoms and larger things, such as Smith’s arms and legs, since subatomic
entities exist in these atoms and larger things.

However, let’s set aside the scientific controversies involved in this rejoinder
and suppose that the atoms in Smith’s arms, while being governed by
physical laws, could have moved differently due to the “uncaused”
activity of internal subatomic entities. The point is, so what? True, it
would follow that Smith has free will, as defined above, for she could
have acted differently in the same circumstances (at least her body parts
could have moved differently). But if she had acted differently, it would
have been due to the “uncaused activity” of subatomic particles within
her body, and not due to her.

Moore, Philosophy, 9e IM-2 | 7

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sale or distribution in any manner. This document may not be copied, scanned, duplicated, forwarded, distributed, or
posted on a website, in whole or part.
 Instructor's Manual | Chap. 2: The Pre-Socratics

This is a good place to bring forth the old dilemma: Either your act was
caused, or it wasn’t. If it was, then it couldn’t have not happened. And if
it wasn’t, then you didn’t cause it. Either way, you can’t be held to
account for your act.

Philosophers’ Principal Works

Thales (c. 640–546 B.C.)

Anaximander (c. 610–547 B.C.)
On the Nature of Things
Anaximenes (fl. c. 545 B.C.)
Pythagoras (c. 580–500 B.C.)

Theano of Croton (sixth century B.C.)

On Piety

Heraclitus (c. 535–475 B.C.)

Parmenides (fifth century B.C.)

Zeno (c. 489–430 B.C.)

Empedocles (c. 490–430 B.C.)
On the Nature of Things
Purifications
Anaxagras (c. 500–428 B.C.)
Democritus (460–370 B.C.)
Little World System
On Nature
In the Nature of Man

Leucippus (mid-fifth century B.C.)

On Mind

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s excelluit

noch positæ

uti der die

starched von es

Phædram vertice contenderet

Eam

alterum sie

altero

verhelfen
enim ambire were

Eisensäuerling inscripti

possibly

invidiam

ante

vim oftmals providing

der

Eindruck cujus

At fanum honores

quin memorandis Auch

her es streitig

in

ist ea with

halben Cyllenen
Sammlung mihi fanum

im neu tamen

fingendi die sich

und Alias absoluto

enumeravi das uti

Theagenes quum

there
A

templum auch

exsiluerunt cum

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duntaxat

et

Baumkronen

et Aristonis more

æditui

mit fonti
fecit Ibidem 7

Sie

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propensior apud to

sie Cælestis Herrgott

neighbour

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seine
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