This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1907 Excerpt: ... NUCLEUS IS IN THE 'ANIMUS' 213 consists of atoms exactly like the others, but less closely compressed. The greater condensation of atoms at the nucleus gives rise to a greater complexity and variety of atomic motions; and from these are derived passion, will, thought, and consciousness itself.'1 How then does the ...
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This historic book may have numerous typos and missing text. Purchasers can download a free scanned copy of the original book (without typos) from the publisher. Not indexed. Not illustrated. 1907 Excerpt: ... NUCLEUS IS IN THE 'ANIMUS' 213 consists of atoms exactly like the others, but less closely compressed. The greater condensation of atoms at the nucleus gives rise to a greater complexity and variety of atomic motions; and from these are derived passion, will, thought, and consciousness itself.'1 How then does the animus differ in constitution from the anima? Lucretius does not say precisely. Probably chiefly in the proportion of the fourth element which each contains. In the animus it might exist in the proportion of, say, fifty to one of the other component parts; in the anima it would be in inverse proportion, say as one to fifty. Both soul and mind are composed of the same kind of elements but differently distributed. How, then, does each of the two keep its existence distinct? Is it because of their difference in function? One wonders how Epicurus explained the doctrine that the soul has such complete command of the body, when his soul-atoms are both so much smaller and so much fewer than those of the body. We find a hint as to this in the (Enoanda inscription. Though the atoms of the soul (both of the reasoning and unreasoning part of it), says Diogenes, are so few, 'nevertheless, it girds round the whole man, and being bound fast to the body, binds it in its turn even as the smallest amount of rennet binds an immense quantity of milk.'2 The simile is probably Epicurus's own. It seems curious, but is most apt and expressive from the Epicurean standpoint.3 Epicurus's notion of a fourth substance is, indeed, rather surprising. No doubt he thought by making matter as fine as possible to solve the difficulty of mind and matter, of the origin of Sensation--the side on which Materialism is as weak to-day as it was two thousand 1 It seems implied at 11. 250 ...
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Add this copy of Lucretius, Epicurean and Poet to cart. $67.74, good condition, Sold by Bonita rated 4.0 out of 5 stars, ships from Newport Coast, CA, UNITED STATES, published 2016 by Palala Press.
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