Lucretius (Stanford Encyclopedia of Philosophy)
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In any case, Epicureanism was by now one of the four leading philosophical systems that any aspiring philosophy student was expected to master.
Curiously, however, his poem shows few if any signs of contemporary philosophical or scientific engagement. So far as one can tell, his rewriting of books 1—3 was complete, but that of books 4—6 was still under way at the time of his death. This is all argued at length in Sedley Among other signs of incompleteness, the latter three books are very long, and would probably have been cut down to something like the length of books 1—3 in the final revision.
His departures from Epicurus are more in the matter of sequence than of doctrine or argument. By this he means, no doubt, above all his task as the first poet of Epicureanism.
Philosophical poetry had been pioneered by the early Greek writers Xenophanes, Parmenides and Empedocles, the last of whom Lucretius both reveres and imitates.
But none before him had written poetry in defence of Epicureanism, or for that matter and Lucretius may have this innovation in mind too philosophical poetry in Latin. There has been much discussion regarding the supposed unorthodoxy of an Epicurean writing philosophical verse, but it has not been established that Lucretius was breaking any school edict.
For, Lucretius loves to remind us, when it comes to fear of the unknown, we are all of us mere children, terrified of the dark. A feature germane to philosophical prose which Lucretius retains and even enhances in his verse is the carefully tabulated order of a series of arguments for each demonstrandum, even though additional, more rhetorical features of his argumentative techniques have been rightly noted by scholars e.
Another is the defence of a hypothesis by appeal to analogy with familiar empirical data. This latter procedure, integral to Epicurean methodology, presents Lucretius with frequent occasion to develop rich and complex poetic similes—one of the most admired and appreciated aspects of his writing.
Physics Book 1 sets out the fundamental principles of Epicurean atomism. Nothing comes into being out of nothing or perishes into nothing. Two further items that might be suspected of existing independently of any concurrently existing body or void, 1 time and 2 historical facts, are argued to be in fact existentially parasitic on the presently existing world, and thus not after all per se existents.
Lucretius next turns to the basic truths of physics. It is by their combination into complex structures that all phenomenal beings are generated. Lucretius condenses and largely edits out this doctrine. What little he does say in support of it is mixed in with his defence of atoms themselves 1.
Lucretius now turns polemical, attacking in sequence three Presocratic philosophers representing three rival physical systems as these had come to be classified in the Aristotelian tradition: The final part of book 1 is a leap from the invisibly small to the unimaginably large. The universe is infinite, he argues, consisting of infinitely extended space and an infinite number of atoms.
Book 2 explains the nature of atomic compounds. They are in perpetual motion at enormous speed, since in the void they get no resistance from the medium, and when they collide they can only be deflected, not halted.
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Their weight gives them an inherent tendency to move downwards, but collisions can divert those motions in other directions. The result is that, when in a cosmic arrangement, atoms build up complex and relatively stable patterns of motion, which at the macroscopic level appear to us as states of rest or relatively gentle motion. Lucretius compares a flock of sheep on a distant hillside, which appears as a stationary white patch, even though close up the constituent sheep prove to be in motion 2.
The most celebrated part of this account, however, is at 2. Otherwise we would all be automata, our motions determined by infinitely extended and unbreakable causal chains. A striking resemblance to the indeterminacy postulated by modern quantum physics—which has also often been invoked in debates about determinism—has helped make this passage the subject of particularly intense debate. Analogously to various modern philosophical attempts to exploit quantum indeterminacy as a basis for psychological indeterminism, interpreters of Lucretius have long debated what relation he postulates between the swerve and free will.
Some have read him as positing at least one atomic swerve in the soul to coincide with and probably help constitute every new volition. A wide variety of further variants have been proposed. The final part of the book returns, symmetrically with the end of book 1, to the nature of the universe beyond the confines of our own world. Moreover, he adds, worlds come and go, our own included. Both themes—the numberless plurality of worlds and their transience—Lucretius regards as helpfully damaging to the religious view of our world as a product of divine creation.
Book 3 turns to the soul and its mortality. The soul consists of two parts. The soul in both aspects can be shown to be corporeal, Lucretius argues. Its characteristic sensitivity and mobility are explicable by the special combination of atoms that constitute it: Given that it is atomically constituted, the soul must like every atomic compound be destined for eventual dissolution.
Once the body dies, there is nothing to hold the soul together, and its atoms will disperse—as Lucretius argues with a massive battery of proofs around thirty, the exact number depending on alternative ways of dividing up the text. There is therefore, contrary to the most favoured religious tradition, no survival after death, no reincarnation, and no punishment in Hades. The basic theory is then applied to sense-perception, and above all to vision and visualization, including dreams.
The non-visual senses are addressed too, even though, technically speaking, they rely not on simulacra but either on direct contact with their object or on other kinds of effluence. Lucretius devotes a substantial section to describing optical illusions, which his atomic theory claims to be able to account for without sacrificing its fundamental position that it is never the senses that lie, only our interpretations of their data.
Indeed, he defends this latter Epicurean paradox by deploying a classic self-refutation argument against the sceptical alternative: Although cognitive mechanisms provide the main focus, a variety of other animal functions, including nutrition and locomotion, are covered by this part of the book. To explain bodily limbs and organs on the model of artefacts, as divinely created for the sake of their use, is a misapplication of the craft-nature analogy.
Artefacts were invented for the better fulfilment of functions that already existed in nature—cups to facilitate drinking, beds to improve sleep, weapons for more effective fighting. No analogous story can be told about e. Books 5 and 6 set out to explain the cosmos as a whole and its phenomenal contents. This finding is taken by Lucretius to be damning to creationism, for benevolent creators would surely as Plato had maintained have ensured that their product would be everlasting. Besides, he argues, the world is an environment too hostile to human beings to lend any credence to the creationist thesis that it was made for them.
While other creatures seem to have it easy, we struggle all our lives to eke out a living.
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When the new-born human baby takes its first look at the world and bursts into tears, one can admire its prescience, considering all the troubles that lie ahead for it.
Following up on this theme, Lucretius now reconstructs the blind process of atomic conglomeration that gave rise to our world. He then continues with a matchingly non-theistic series of explanations of individual celestial phenomena. In true Epicurean spirit here and in book 6 too; see especially 6.
What matters is that, however many such explanations we acknowledge, they should be exclusively material explanations sufficient to render unnecessary the postulation of divine intervention. Being intrinsically possible, they must also be true, if not in our world, then at any rate somewhere, for in an infinite universe no possibility can remain unactualized an application of the Principle of Plenitude.
Continuing the early history of our world, Lucretius envisages how life first emerged from the earth, and an especially admired and influential reconstruction how humans developed from nomadic hunters to city-dwellers with language, law and the arts. In this prehistory the exclusion of divine intervention, while rarely foregrounded, is plainly the underlying motivation.
The fertile young earth naturally sprouted with life forms, and the organisms thus generated were innumerable random formations. Of these, most perished, but a minority proved capable of surviving—thanks to strength, cunning, or utility to man—and of reproducing their kind. In addition to weakening and trapping an enemy in a powerful illusion followed by instant death this attack also serves to dwelve deep into an enemy's mind - as was the case when this attack was used on Gemini Kanon during his reign in the Poseidon story arc and many other characters in the anime-only Asgard chapter.
Ikki's Seventh Sense manifest through sheer determination In some battles, Ikki first uses the Phoenix Illusion Demon Fist to paralyze his rival, and then deals the Phoenix's Wings Rise to finish him off. First he used it to stop Virgo Shaka from killing Andromeda, and wounded his hand.
Second time he used it to stop Gemini Saga from killing Pegasus Seiya, even managed to pierce his hand through the Gemini gold cloth. Fourth time against Minos in the underworld, to cut trough his technique "Cosmic Marionette" against Gemini Kanon. Relationships Andromeda Shun Ikki's only true family is his brother Andromeda Shunwith whom he shares the same father and mother with.
As children, Shun was shown to be very reluctant about their situation with the Graude Foundation, whereas Ikki accepted that they both needed to become stronger in order to survive. Because of Shun's timid, pacifist nature, he was often targeted by Tatsumi and other characters, which typically resulted in Ikki running to Shun's rescue.
Shun was originally meant to go to Death Queen Island, but this was stopped by Ikki who demanded that he be sent in his place. The two brothers parted with promises that they would get stronger and return with their bronze cloths to Japan one day. However, the events that unfold at Death Queen Island push Ikki to take vengeance against all those involved in sending him there, and he turns against Shun up until later coming to his senses after being defeated by Seiya.
Once allied with the bronze saints again, Ikki returns to being Shun's older brother. He is often seen coming to Shun's aid in battle, and even sacrifices himself in order to protect Shun and the others in his battle against Virgo Shaka.
During the Hades arc, Ikki is confronted with the fact that Shun is the vessel of Hades. Though he initially refuses to believe it, past memories of Pandora attempting to steal Shun resurface and force him to come to terms with the truth.
He realizes that Shun is planning to sacrifice himself in order to stop Hades, and is even begged by Shun later on to assist in this plan by killing him. Ikki finds himself unable to kill his brother. The two later reunite in Elysium after Shun regains control of his body. In Next Dimension, Ikki openly comments that Shun is an incredibly strong warrior.
Seiya, Hyoga and Shiryu In the manga, Ikki is one of the first orphans to discover the true identity of his father -- Mitsumasa Kido Cygnus Hyoga was another -- the same man who had stolen him, his brother, and 98 other orphans from their otherwise happy homes to serve as puppets for the Graude Foundation's project. Ikki and the other orphans have hated Kido for as long as they could remember, and when he was told of the truth, he promptly decided to go on a suicide mission to kill off every last trace of Mitsumasa Kido.
This began the war between Ikki and the bronze saints when he attacked his former friends at the Galaxian Wars. The dispute was only settled when Pegasus SeiyaDragon ShiryuCygnus Hyogaand his own brother Andromeda Shun combined enough power to knock the bitterness out of him. After his defeat, Ikki revealed to Seiya that he, too, was the son of Mitsumasa Kido.
Hyoga later confirmed this fact. When the true antagonist of the story, Pope Aresfinally decided to make his presence known, Ikki found himself aligning with the bronze saints in an effort to defeat the villain. It is at this point that Ikki returns to being the compassionate older brother that Shun admired as a child. Ikki and the other bronze saints being the children of Mistumasa Kido was changed for the anime, however, and is largely omitted from the series outside of the manga. Seiya, Shiryu, and Hyoga remain friends and comrades to Ikki instead, though their ideals tend to clash from time to time typically resulting in Ikki going off on his own when a fight is ready to break out.
This appears to relate to the mindset he was subjected to on Death Queen Island. However, Ikki is repeatedly shown coming to the aid of the others when they need it, and often speaks of how they helped save him from his previous state as an antagonist. Esmeralda Ikki holding Esmeralda Esmeralda was a young girl Ikki met during his training days in Death Queen Island, and, in his own words, the only thing that kept him away from insanity.
Ikki was drawn to her due to her apperance, which bore a striking resemblance to Shun. Esmeralda was also the daughter of his master Guilty in the anime version only; in the manga, she is instead a herdsman's slave on the islandand in a sad twist of fate, would eventually die by an accidental blow from her father.
To Ikki's disgust, Guilty felt nonchalant about killing his daughter, and even endorsed his mistake because she "had gotten too close to the training grounds. While Ikki was powerful at the time, he was no match for the power of a gold saint -- a fact that Shaka made him realize all too well. Fortunately, Shaka decided to spare Ikki's life when he sensed that there was good suppressed within him.
He erased the memory of the encounter from Ikki's mind, and declared that pieces of this event shall forever remain hidden -- as long as they do not meet again as enemies. Even though the encounter was erased, Ikki was left with the lasting impression that Gold Cloths grant immense power to its wearer -- this served as one of the reasons why he sought after the Sagittarius armor when he later disrupted the Galaxian Wars.
A reunion between Ikki and Shaka was inevitable, and it took place when the bronze saint's comrades found themselves outmatched against Shaka -- even after combining all of their efforts. Luckily, Ikki was able to make the save before Shaka could end Shun's life. Upon recognizing the intruder, Shaka remarked that Ikki had grown stronger, and immediately unlocked the memory of their first meeting.
Upon rediscovering the strength of a gold saint, Ikki became hesitant of the fight -- but by then, he had no choice in the matter, as Shaka unleashed one of his attacks. The battle was a constant struggle for the Phoenix, as he had never before truly engage with a foe as powerful as the gold saint.
While Ikki's cosmos had matured since their last encounter, he was still overwhelmed by the Virgo, and had to resort to his resurrection abilities in order to continue. At one point, Shaka completely removed all six of Ikki's senses, which allowed the bronze saint the opportunity to tap into his 7th sense unhindered.
Even then, the Phoenix could not fully defeat Shaka, but immobilized him by removing both himself and the Virgo out of the battlefield. Not soon after, Shaka would bring Ikki back from their spectral realm with the help of Aries Mu 's psychic abilities. During their battle, Ikki's determination forced the gold saint to begin doubting his beliefs, and Shaka became curious about the invaders' motivation -- there was a chance that Saori Kido was, in fact, Sanctuary's missing goddess, Athena.
No longer opposing Ikki and the bronze saints, Shaka allowed the Phoenix to pass through his temple. Saori Kido Saori Kido and Ikki share a somewhat interesting relationship.