chapter 10 the monism of darkness and the dualism of limit and ...

MONISM OF DARKNESS - DUALISM OF LIMIT AND INDETERMINACY 83
them into distinct homogeneous masses under the auspices of Hate,
thus bringing similar things together just as the Whirl of Atomic
Philosophers (Democritus B 164 DK. Cf. A 128, B 167 DK. Cf. A
67, A1 Λ44 DK. Leucippus A 1 Λ31 DK. ¢›ÓËÛȘ ì ÔéÚ¿ÓÈÔ˜ appleÂÚÈ-
ÊÔÚ¿, Democritus A 89 DK. Whirl is the Natural Necessity that
produces and sustains the World, A 83. A1 Λ45. A 69 from Aristotle’s
Physics B 196a24: ÙcÓ ‰›ÓËÓ Î·d ÙcÓ Î›ÓËÛÈÓ ÙcÓ ‰È·ÎÚ›Ó·Û·Ó Î·d
ηٷÛÙ‹Û·Û·Ó Âå˜ Ù·‡ÙËÓ ÙcÓ Ù¿ÍÈÓ Ùe appleÄÓ. Cf. A 68. Cf.
Leucippus A 24 Λ90 DK). The Whirl was also used by Anaxagoras so
that he may explain the beginning of World-Creation (A 57 DK).
When the Intellect decided to separate the species and to create order
out of the pre-existing co-existence of all things in the homoeomeries
of the primaeval condition (qÓ ïÌÔÜ apple¿ÓÙ· ¯Ú‹Ì·Ù·), ΛÓËÛÈÓ
·éÙ·Ö˜ âÓÂappleÔ›ËÛÂÓ (A 45 ad fin.), it caused, that is to say, a spinning
motion, the Vortex (ÙeÓ ¢ÖÓÔÓ). Here too, spinning around
distinguishes and separates things. The eternal movement of
Anaximander’s Unbounded (òAappleÂÈÚÔÓ) also causes the secretion of
the fundamental opposites and in this way effects the beginning of
cosmic creation. We should regard this movement too as circular
motion, as spinning around and whirling. According to Apion, the
Vortex distinguishes through secretion from the general chaotic
intermixture of everything the most suitable (most fertile, best)
elements and brings them together and fuses them to the effect of
Egg’s conception in Indeterminacy’s womb. Two opposite activities
(separative and compositive) are thus combined. As for the whirl’s
cause, according to the Atomists there is none; the vortex is the most
general cause of all transformations and cosmic arrangements and we
cannot find a cause of the first cause. The Atomists were accused of
turning the greatest result into an automatic product of fortune while
they were at the same time insisting on the need for the discovery of a
particular physical and necessary cause for every specific phenomenon.
Empedocles confers the status of physical efficient cause to, in effect,
Hate, NÂÖÎÔ˜. Anaxagoras was arraigned that though he theoretically
postulated Intelligence as first cause, he nonetheless practically
assumed a physical explanatory force for the Word-Order, his Whirl.
The causality of the intellectual cause must be primarily final or eidetic
(form-bestowing), and efficient only in the sense that it confers form