The origins both of modern science and modern philosophy lie in Greek civilization of the 5th and 6th centuries B.C. It was then that a series of thinkers, usually known as "the Presocratic philosophers", created ways of looking at the world that were fundamentally new. In the middle of social and political changes, and exposed to intellectual influences from the Near East as well as to traditional Greek ideas, the first Presocratics, Thales and Anaximander of Miletus, had a vision of a universe governed by absolute and impartial law. In terms of this idea they and their successors tried to account for the observed structure of the physical world. An increasing awareness of the philosophical problems invloved in this attempt led to the striking and enigmatic pronouncements of Heraclitus, and to the struggle to escape from self-contradiction in which Parmenides created the first philosophical arguments and the beginnings of conceptual analysis. By 450 B.C. the thought of these men was having repercussions in wider areas of Greek culture, and was an important factor in the great outburst of intellectual energy in the "sophistic age" - the last half of the 5th century.
This book presents a picture of these developments, using, wherever possible, translations of the surviving fragments of the Presocratics as a foundation for the discussion.
Industry Reviews
This excellent study of the precursors of Greek philosophy and Western science begins with social connections. Relatively egalitarian oligarchies, ruling through discourse and law rather than by fiat, suited the rise of general ideas about man, politics, and the natural world. Drawing on his sensitive knowledge of ancient Greek and on an uncommonly astute and unpedantic appraisal of sources (many Presocratics have come to us only secondhand), Hussey, an Oxford lecturer, combines textual exposition with broad interpretation. The Presocratic search for a universal material key - water, air, etc. - is made intelligible to students who may previously have found it reductive. Hussey's treatment of Heraclitus shakes up both those who regard Heraclitus as a primitivistic sage and those who extend his ideas as grand metaphors. On Pythagoras the book is perhaps a bit pedestrian, failing to stress the conceptual innovation represented by the notion of "number." When discussing Parmenides there are brilliant recapitulations of the philosophical arguments themselves but perhaps too little emphasis on the fact that a new mode of argument had developed. The Sophists' dual tendency toward skepticism and positive humanism is cogently identified, but the scantiness of biobibliographical references must be lamented. The book is, notwithstanding certain weaknesses, an important survey, highly recommended. (Kirkus Reviews)