Anaximenes of Miletus was a
Pre-Socratic Philosopher, (585 BCE - 528 BCE). Like all Pre-Socratics, little
remains of the work by Anaximenes and little is known in regards to the details
of his life. It has been postulated that the philosopher was born around 585
BCE and died around 528 BCE. He is considered, after Thales and Anaximander,
the third philosopher from what has come to be known as the Milesian school of
philosophy, operating in the ancient Greek land of Ionia, or present day
Turkey. Like his predecessors, Anaximenes was preoccupied with cosmology,
searching for the world’s origin in which he is most known for his assertion
that air is the most basic and originary material and the source of all things.
In addition to this main concentration, Anaximenes also made studies in
meteorology.
In the Milesian tradition, in which
the members of the school are often referred to as being “material
monists," Anaximenes sought to articulate one particular substance as
responsible for all things. This of course diverts from Anaximander, presumably
the young philosopher’s teacher, who postulated the notion of aperion—that
which is indefinite and boundless—as the origin of the cosmos. Anaximenes
disagreed with this notion of “an indefinite stuff" and believed that
there must be a particular substance and that substance was air. Interestingly
enough, his observation and understanding of air and it’s transformative
properties actually positions his interpretation of the origin of the world in
between that of Anaximander and Thales, the latter of whom considered water to
be the essential element, rather then in direct opposition to either.
Air is the nearest to an immaterial
thing; for since we are generated in the flow of air, it is necessary that it
should be infinite and abundant, because it is never exhausted.
For Anaximenes, air was the
essential element because it was, like Anaximander’s aperion, neutral and
because it was infinite and always in motion. Air was everywhere, and everywhere
it was transformable. It could transform into every other basic element, and
hence everything else in the world. And this notion was an empirical one for
Anaximander; he based his election of “air" on the observable fact that it
transforms and his belief that it was the originary substance to transform into
the other elements from which everything else could then be generated.
“[Air] differs in essence in
accordance with its rarity or density. When it is thinned it becomes fire,
while when it is condensed it becomes wind, then cloud, when still more
condensed it becomes water, then earth, then stones. Everything else comes from
these.”
Air, because it has such varying
properties, is distinct and ideal as the candidate for an essential element according
to Anaximenes. And, as he postulated, it was due to the fact that it has an
innate means for transformation—condensation and rarefaction—that the element
of air can produce and thus produces everything else. In effect, everything
exists from varying densities of air itself. When air is condensed it becomes
precipitation then water then earth then stone; when air is rarefied it becomes
fire, which further rarefied becomes air, then wind, which can then precipitate
again.
Interestingly, the oppositional
aspects of hot and cold are present as in the Milesian tradition, but not as
outside forces or things. Anaximenes was very dependent, and even radically
dependent, on ‘empirical evidence’ regardless of how substantial. In defense of
his theory for air as archê, Anaximenes observed that when one blows air
through one’s mouth with pursed—condensed—lips, the air is cool (as in the case
with hot food); when one blows air through one’s mouth with
relaxed—rarefied—lips, the air is warm (as in the case of a ‘sigh’ or when
warming cold hands). Thus hot and cold are present yet are ‘merely’ dependent
upon the mode of transformation—condensation or rarefication.
While empirical evidence was
essential in Anaximenes’ work, the less evidentiary notions of the divine
remained apparent as well. Perhaps in line with early Greek literature that
rendered air as the soul, as in the ‘breath of life,’ Anaximenes relates air
with god and the divine, according to the accounts of Aetius. The qualities of
air, that has similar attributes as the qualities of Anaximander’s aperion, are
those of the divine and the eternal. It is posited, by Aetius and later by
Cicero, that there is a strong correlation between the notion of air as an
originary principle element and the notion of air and breath as the divine and
eternal substance of the soul and of god.
Worldly and/or otherworldly,
Anaximenes applied his theory of air to the cosmos as well. In his thinking,
air formed the earth through a process similar to that of “felting"
producing a flat disk that floated on air like a leaf. From evaporation, air
was exhaled from the earth rarefied, which enabled it to become ignited
producing the fiery celestial bodies of the stars. The moon and the sun were
considered to be made up of air more condensed than rarefied, like earth. The
sun’s fire was believed by Anaximenes to be a product of its high-speed motion
rather then its composition of air. The celestial bodies were understood as
floating, like earth, and imaged like a felt cap that could be pivoted around
the head. In Anaximenes’ view, the sun’s setting was not attributed to its
passing under the earth rather it was simply a case of it being obscured by
higher parts of the earth’s form as the sun pivots around it.
Anaximenes elaborated on his theory
to account for various other phenomena relating to more meteorological
instances from rainbows to earthquakes. Rainbows were considered to be the
result of the rays of the sun touching dense condensed air, essentially clouds.
The severance of clouds by winds was thought to produce thunder and the flash
of lightening. Earthquakes, Anaximenes surmised, were caused by an abundance of
evaporation leaving the earth so dry it would crack or the opposite, an
abundance of moisture causing cracks in the earth’s surface. He also provided a
fairly accurate description of hail—frozen rainwater.
In particular, Anaximenes was quite
influential being picked up by Heraclitus and critiqued by Parmenides.
Anaxagoras will pull from his theory of materials while Plato will come to
admire his understanding of change. Whether directly related or not, Diogenes
of Apollonia will consider air as the principle element in his monistic theory.
While there are commentaries that
claim Anaximenes and the Milesian school to be material monists presupposing
Aristotle, a more accurate understanding of the Milesian tradition concludes
that this is not the case. Anaximenes and the Milesian school were pre-occupied
with discovering a particular element at the origin of the world yet it was not
sought for or understood with the complexity that resulted from Aristotle’s
metaphysics. It has been argued that the Milesian preoccupation with a singular
originary material ‘stuff’ was related more to a material issue of powers than
to a metaphysical issue of what substance is and how transformation relies on
continuing causal substances that gain and lose properties. The latter is
considered too advanced and complex for the kind of thinking and theorizing
that the Pre-Socratics engaged it. Yet, Anaximenes, along with his
predecessors, certainly paved the way for such thinking and philosophizing to
occur. They are rather collectively the fathers of western philosophy.
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