Anaxagoras was a Pre-Socratic Greek philosopher. Born in Clazomenae at a time when Asia Minor was under the control of the Persian Empire, Anaxagoras came to Athens.
13 Notes
500 BC - 428 BC
Klazomenai, Türkiye
"Anaxagoras also seems to have supposed the happy man not to be rich nor a despot, when he said that he would not be surprised if the happy man were to seem to most people a strange person"
"1072a3 (22) So to suppose that potentiality is prior to actuality is in one way correct, but in another way not (how has been said);30, but that actuality is prior, Anaxagoras testifies (for the nous is actual), also Empedocles, <testifies the same mentioning>love and strife <as principles of movement>, and those who say that there is always movement, like Leucippus; therefore there was no Chaos or Night for an infinite time, but there was always the same either cyclically or another way, if indeed actuality is prior to possibility."
Book & Page: Aristotle, Metaphysics Λ Erwin Sonderegger 1072a3 (22)
#Quotes"Anaxagoras <thinks, that> the good is a principle in the sense of moving<cause>, since the nous sets in motion."
Book & Page: Aristotle, Metaphysics Λ Erwin Sonderegger b8 (20)
#Quotes"That is what Anaxagoras meant by the ‘one,’ says Aristotle, and that was better said than what Empedocles, Anaximander and Democritus have said about the same. Anaxagoras’ statement too should be improved in the following way: “All is everywhere, but potentially only not, actually.” "
Book & Page: Aristotle, Metaphysics Λ Erwin Sonderegger p344
#Quotes"Anaxagoras, however, seems to say that soul and thought are different, as we also said before, but he treats both of them as having a single nature, except that he holds thought especially to be a principle of all things. He says at any rate that it alone of things is simple, unmixed, and pure. And he explains both - that is, known and brings about movement - by the same principle, when he says that thought moves everything"
Book & Page: Aristotle, On Soul (Oxford) p7
#Quotes"Anaxagoras also seems to have supposed the happy man not to be rich nor a despot, when he said that he would not be surprised if the happy man were to seem to most people a strange person; for they judge by externals, since these are all they perceive. The opinion of the wise seem, then, to harmonize with our arguments."
Book & Page: Aristotle, Metaphysics Λ Erwin Sonderegger p8
#Quotes"Anaxagoras alone says that thought is unaffected, and that it possesses nothing in common with other things. But if thought is really this sort of thing, how it will be aware of anything and through what causes it will do so, he has not said, nor is it obvious from what he has said."
Book & Page: Aristotle, Metaphysics Λ Erwin Sonderegger p8
#Disagrees"'Further, this cleansing would seem to consist in purifying the parts of the world by separating them from one another. Now the separation of the parts of the world from one another at the world's beginning was effected by God's power alone, for the work of distinction was carried out by that power: wherefore Anaxagoras asserted that the separation was effected by the act of the intellect which moves all things (cf. Aristotle, Phys. viii, 9). Therefore, it would seem that at the end of the world the cleansing will be done immediately by God and not by fire."
Book & Page: Aquinas pdf p.9043
#Quotes"Hence it is evident that this reason, which Aristotle gives (Phys. viii), is valid against those who admitted the existence of eternal movable things, but not eternal movement, as appears from the opinions of Anaxagoras and Empedocles."
Book & Page: Aquinas pdf p.1453
#Quotes"Anaxagoras, however, attributed the distinction and multitude of things to matter and to the agent together; and he said that the intellect distinguishes things by extracting what is mixed up in matter."
Book & Page: Aquinas pdf p.1464
#Quotes"Thus Anaxagoras stated that the intellect requires to be "detached" in order to command, and that the agent must have power over matter, in order to be able to move it."
Book & Page: Aquinas pdf p.4325
#Quotes"Anaxagoras, for instance, as Augustine mentions (De Civ. Dei xviii, 41), "was condemned by the Athenians for teaching that the sun was a fiery mass of stone, and neither a god nor even a living being.""
Book & Page: Aquinas pdf p.1760
#Facts"1072a3 (22) So to suppose that potentiality is prior to actuality is in one way correct, but in another way not (how has been said);30, but that actuality is prior, Anaxagoras testifies (for the nous is actual), also Empedocles, <testifies the same mentioning>love and strife <as principles of movement>, and those who say that there is always movement, like Leucippus; therefore there was no Chaos or Night for an infinite time, but there was always the same either cyclically or another way, if indeed actuality is prior to possibility."
Book & Page: Aristotle, Metaphysics Λ Erwin Sonderegger 1072a3 (22)
#Quotes"Anaxagoras <thinks, that> the good is a principle in the sense of moving<cause>, since the nous sets in motion."
Book & Page: Aristotle, Metaphysics Λ Erwin Sonderegger b8 (20)
#Quotes"That is what Anaxagoras meant by the ‘one,’ says Aristotle, and that was better said than what Empedocles, Anaximander and Democritus have said about the same. Anaxagoras’ statement too should be improved in the following way: “All is everywhere, but potentially only not, actually.” "
Book & Page: Aristotle, Metaphysics Λ Erwin Sonderegger p344
#Quotes"Anaxagoras, however, seems to say that soul and thought are different, as we also said before, but he treats both of them as having a single nature, except that he holds thought especially to be a principle of all things. He says at any rate that it alone of things is simple, unmixed, and pure. And he explains both - that is, known and brings about movement - by the same principle, when he says that thought moves everything"
Book & Page: Aristotle, On Soul (Oxford) p7
#Quotes"Anaxagoras also seems to have supposed the happy man not to be rich nor a despot, when he said that he would not be surprised if the happy man were to seem to most people a strange person; for they judge by externals, since these are all they perceive. The opinion of the wise seem, then, to harmonize with our arguments."
Book & Page: Aristotle, Metaphysics Λ Erwin Sonderegger p8
#Quotes"'Further, this cleansing would seem to consist in purifying the parts of the world by separating them from one another. Now the separation of the parts of the world from one another at the world's beginning was effected by God's power alone, for the work of distinction was carried out by that power: wherefore Anaxagoras asserted that the separation was effected by the act of the intellect which moves all things (cf. Aristotle, Phys. viii, 9). Therefore, it would seem that at the end of the world the cleansing will be done immediately by God and not by fire."
Book & Page: Aquinas pdf p.9043
#Quotes"Hence it is evident that this reason, which Aristotle gives (Phys. viii), is valid against those who admitted the existence of eternal movable things, but not eternal movement, as appears from the opinions of Anaxagoras and Empedocles."
Book & Page: Aquinas pdf p.1453
#Quotes"Anaxagoras, however, attributed the distinction and multitude of things to matter and to the agent together; and he said that the intellect distinguishes things by extracting what is mixed up in matter."
Book & Page: Aquinas pdf p.1464
#Quotes"Thus Anaxagoras stated that the intellect requires to be "detached" in order to command, and that the agent must have power over matter, in order to be able to move it."
Book & Page: Aquinas pdf p.4325
#Quotes"Anaxagoras alone says that thought is unaffected, and that it possesses nothing in common with other things. But if thought is really this sort of thing, how it will be aware of anything and through what causes it will do so, he has not said, nor is it obvious from what he has said."
Book & Page: Aristotle, Metaphysics Λ Erwin Sonderegger p8
#Disagrees"Anaxagoras, for instance, as Augustine mentions (De Civ. Dei xviii, 41), "was condemned by the Athenians for teaching that the sun was a fiery mass of stone, and neither a god nor even a living being.""
Book & Page: Aquinas pdf p.1760
#Facts