Empedocles

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Empedocles

?490--430 bc, Greek philosopher and scientist, who held that the world is composed of four elements, air, fire, earth, and water, which are governed by the opposing forces of love and discord
Collins Discovery Encyclopedia, 1st edition © HarperCollins Publishers 2005
The following article is from The Great Soviet Encyclopedia (1979). It might be outdated or ideologically biased.

Empedocles

 

of Acragas (Agrigento). Born circa 490 B.C.; died circa 430. Greek philosopher, physician, and political figure; head of the democrats’ party.

Empedocles was influenced by the Pythagoreans and by Parmenides. In the poem On Nature he developed the doctrine of the four eternal and invariable elements—fire, air, water, and earth—out of which, in various proportions and combinations, all things are formed. The joining and separation of the elements are predicated on the existence of two forces, love and strife, whose alternating predominance determines the cyclicity of the world process. In the period of the supremacy of love, the elements are fused together, forming an enormous homogeneous sphere that is in a state of peace; the predominance of strife leads to the separation of the elements. The world in which we live, according to Empedocles, represents one of the intermediate stages. The description of the origin of living creatures in the period of ascendancy of love anticipates in some respects the idea of natural selection.

Empedocles devoted considerable attention to questions of anatomy and physiology, as exemplified by his description of the breathing process; his theory of “pores” and “effluences,” which was intended to explain sensations, contains the rudiments of atomistic ideas. In the poem Purifications, Empedocles expounded his religious-ethical doctrine of metempsychosis, or transmigration of the soul. He is considered the founder of the Sicilian medical school.

WORKS

Fragments
Diels, H. Fragmente der Vorsokratiker, 6th ed., vol. 1. Berlin, 1951. Pages 276–375.
Ben, N. van der. The Poem of Empedocles’ Peri Physeos. Amsterdam, 1975.
In G. Zuntz, Persephone. Oxford, 1971. Pages 181–274.
In Russian translation:
In P. Tannery, Pervye shagi drevnegrecheskoi nauki. Translated by E. L. Radlov. St. Petersburg, 1902. Pages 87–105.
Lucretius. On the Nature of Things, vol. 2. Translated by G. I. Iakubanis. Leningrad, 1947. Pages 663–95.

REFERENCES

Iakubanis. G. I. Empedokl—filosof, vrach i charodei. Kiev, 1906.
Bollack, J. Empédocle, vols. 1–3. Paris, 1965–69.
O’Brien, D. Empedocles’ Cosmic Cycle. Cambridge, 1969.

I. D. ROZHANSKII

The Great Soviet Encyclopedia, 3rd Edition (1970-1979). © 2010 The Gale Group, Inc. All rights reserved.
References in periodicals archive ?
First of all, it is easy to understand why a critic might be unwilling to apply Empedoclean science to Arnold's poem, since Arnold in many places admits the limitations of his scientific knowledge.
Fortunately, that Matthew Arnold apparently had no more than an educated layman's understanding of Empedoclean cosmology provides the reader with hope for understand as much of it as Arnold may have decided to use.
Any reader looking for the Empedoclean Love/Strife cosmology in "Empedocles on Etna" is first going to wonder what has happened to that half of the theory regarding "Love," since love in any form a reader might expect is missing from the poem, an omission that seems not only significant but intentional.
"Love," Feshbach points out in his application of the Empedoclean cosmos to "Dover Beach," "can be felt only at the most human level while Strife, achieving dominance, is heard everywhere" (274).
However, it seems equally possible that what the poem contains is a "Strife" that is peculiarly Empedoclean.
Although critics have been confused by the concept of Ananke in particular, and by its function in the Empedoclean system generally (Guthrie 162-63), an affinity between Empedoclean Ananke and Darwinian "struggle for survival" occurs easily in the imagination if not in fact.