Ancient Greek Philosophy: Pythagoras, Atomism & Religion
Pythagoras: Numbers and Geometric Philosophy
Arjen: numbers. Pythagorean numbers and geometric shapes can be conceived as the primary principles; the notion of identity leads to zabaltzeara. Pythagorean entities are equal in a formal sense: they are mathematical objects with identifications. Their theory is not merely a technique but a set of exercises concerning eternal beings and mugagaitzak asmakintza and new constructions.
Physical beings, insofar as they are geometric, are elements within a consistent (unbroken) belief. Autonomy is central to the Pythagorean vision of the world. They held that the geometry of a “line” consists of two points, a “plane” (“plan”) of three points, and a “solid” of four points. Pythagoras was head of a sect (aru); research data from that circle are limited and not fully open. The aim of the doctrine was to keep the soul pure and to regulate the body—an ideal related to Orfismoa (Orphism).
Atomism (Atonismoa): Indivisible Particles
Atonismoa: posits indivisible particles (atoms) and explains defects or discontinuities in the material reality of existence. It provides a materialist explanation of reality: the formation of composite bodies results from combinations of atoms. The theory distinguishes quantitative and geometrical dimensions (the original term appeared as geometrikoai).
Birth and death result from the combination and separation of atoms. Movement and the diversity of matter are recognized and explained by atomic motion. Atomist thought developed two main strands: a physical tradition and a mathematical one.
Religion: Divine Order, Orphism and Public Belief
Religious public: in many ancient perspectives everything is in some way divine. According to these beliefs, what happens is shaped by the gods; natural phenomena appear as the actions or appearances of divine creatures. The idealized image of humanity is tied to the divine, although popular attitudes varied.
Differences among people were not always explained by quantity but often by quality. Man is mortal. Erlijiak (religions) did not change the fundamental nature of humanity; they often asked for modest improvements in living according to nature and in accordance with cosmic law. Orfismoa or the Orphic mysteries taught that mortal bodies (gorpuyzak) should be restrained; control must be exercised by the soul over the body.
Socio-political Situation: Monarchy, Aristocracy and Polis
The monarchy in ancient Greece concentrated hierarchical power and relied on mythical legitimations. The aristocratic order sought to homogenize society (homogenia gizartean). In the sixth century (VI), the rise of commerce (merkaaritzan) and the increasing strength of the polis produced new social groups: a class-based, slaveholding social order (esklabista) that reorganized political life and led to various democratic institutions within city-states.
Democracy: Origins and Polis Autonomy
sorreara Democracy: Each city-state (polis) enjoyed a degree of full autonomy. Economic production, agriculture, and trade guaranteed regular contact with other poleis and fostered interdependence. Political life focused on the agora; words, logos, and public discourse had decisive impact on decision-making.
Contacts with Other Countries and Cultural Exchange
Contact with other peoples brought relationships between local creation myths, customs, and rules that changed worldviews. These contacts produced new explanations and interpretations—new ways of creating and justifying social and cosmological order.
Abstract Thought: Writing, Calendars and Mathematics
Thought abstract: the development of alphabetic spelling and writing, coinage and money, calendars, astronomy, and mathematical thinking opened new levels of abstraction. These innovations influenced philosophy and spread across regions (hainbait miletotarrengan).
Philosophy sought to separate religion and myth from natural explanation: nature (Naturara) came to be explained by rational principles. Physical integrity and natural laws were increasingly sought as the ultimate reasons: Arjen—the primary principle. The aim of these developments was to understand the world and to find rational interpretations.
Democritus: Atomist Theory and the Void
Democritus (IV–V): Arjen: atom (indivisible). Atoms are described as infinite in number, invisible, indestructible (suntsiezina), and indivisible. Atoms are qualitatively the same; differences in shape, appearance, and position produce the diversity of things.
Combinations of atoms create the multiplicity of forms. Motion is possible because atoms move through empty space (the void). The soul cannot be detected by the senses. The universe arises from the rapid motion and random unions of atoms; other regions or worlds might contain different atomic arrangements and therefore different worlds. The world is created, develops, and decays by chance. There are many specific atomic forms and particular aims (azkin goal).
Knowledge, for Democritus, begins with the senses: perception arises from the collisions of atoms with sensory organs (Aomori—a term appearing in the source). Sensory data and their combinations yield human knowledge.
Note: Basque terms and original phrases from the source (for example: zabaltzeara, mugagaitzak asmakintza, Orfismoa, aru, merkaaritzan, esklabista, gizartean, hainbait miletotarrengan, suntsiezina, azkin, Aomori) have been preserved while correcting grammar and capitalization.