Metaphysics & Epistemology Reality

The atoms came together not by divine force but by collision. There is no detailed explanation of the philosophy developed by Leucippus, for his ideas ar jazzn today only through the few endure fragments. He apparently had no idea of the cause for the primeval motion of the atoms, the motion which brought them into collision and formed larger aggregates over time:

Leucippus evidently did not consider any contemptible force to be a necessary hypothesis. . . Apparently the some other(a) cosmologists did not think of motion as requiring any explanation, and in the Atomist philosophy the eternal movement of the atoms is regarded as self-sufficient (Copleston 74).

Leucippus base his epistemology on sensory observation and the application of logic. He presume the existence of atoms as a way of explaining the introduction as seen, and he postulated a void for the atoms to move through as they collided within iodin another:

These are the only introductory realities, atoms an void, and the various universes, of which there may be many, and totally somebody things in them are simply produced by chance comings-together of atoms in their endless movement in the void (Armstrong 18).

For Leucippus, empty post and the atoms moving through it are the true reality. To arrive at this conclusion, Leucippus built on the ideas and structures created by earlier philosophers who were also attempti

Copleston, Frederick. A History of Philosophy: Greece and Rome. youthful York: Doubleday, 1946.

Instead of assenting to, or denying, any one of the claims congress to the subject at hand, we put together all those inversely inconsistent claims and withhold judgment on each and all of them. When we contract achieved epoche, the last stage, unperturbedness follows, as the shadow follows the body (Hallie 428).

Yet, no matter how much we discern of the physical world, we are soothe faced with the fact that we know what we know through perceptions, measurements, and other sensory inputs on which we rely and which may not be giving us the truth about the world in which we live. The essential question remains, how do we know what we know, and how reliable is that experience?

In practical terms, Protagoras is correct that what we know is relative to our perceptions at a given time. If there is an objective reality stand outside our perceptions, we can know it only intellectually, and here again we are faced with a degree of uncertainty because our prospect processes as well are governed by data supplied by the senses. Our sense of the physical world is more complex than that of the Atomists because we have found ways to gather more data, but we sedate have not fully answered the questions of what is reality and how do we know what we know.

These things relate to the important question of change and permanence, the question that has been considered since the stolon of philosophy. For Plato, this world changed while the world of the Forms did not, making the things of this world reflections of the nonesuch Forms in the other. I believe there is only one world, one time, and change taking place in this world so that there are no permanent Forms at all.

Lucretius stated that it is not possible to create something out of nothing. We atomists were laborious to reformulate pluralism in a way that would avoid the pitfalls that had plagued Empedocles and Anaxagoras. Luc
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