eul_wid: bue-ac

Philolaus of Croton On the Soul and the Cosmos in Greek

On the Soul and the Cosmos is a modern designation for a collection of three philosophical fragments attributed to Philolaus of Croton, a Pythagorean thinker of the late 5th century BCE. Written in Doric Greek, the fragments explore the nature of the soul and its connection to the universe. Philolaus posits that the soul is a harmony or attunement of the body's opposing elements, a dependent and perishable entity. This psychological theory is integrated with his cosmology, which asserts that all reality originates from the interaction of two fundamental principles: the Limit and the Unlimited. The text does not survive as a complete manuscript; only these three passages are preserved, having been quoted by the later compiler Stobaeus in the 5th century CE. Philolaus is considered the first Pythagorean to commit the school's doctrines to writing, rendering these fragments crucial historical evidence. Modern scholarship interprets the work as an attempt to explain both the cosmos and the human being through mathematical and harmonic principles, viewing the soul's structure as a microcosm of the universal order. This theory was influential yet controversial, famously receiving criticism from both Plato and Aristotle.

149 (15t) Περὶ ῥυθμῶν καὶ μέτρων
150 (3t) Περὶ ψυχῆς Stob. 1.20.2 p. 172 Wa. (Vors. B.21) Φιλολάου Πυθαγορείου ἐκ τοῦ Περὶ ψυχῆς. Φιλόλαος ἄφθαρτον τὸν κόσμον εἶναι. λέγει γοῦν οὕτως ἐν τῷ Περὶ ψυχῆς· Παρὸ καὶ ἄφθαρτος καὶ ἀκαταπόνατος διαμένει τὸν ἄπειρον αἰῶνα· οὔτε γὰρ ἔντοσθεν ἄλλα τις αἰτία δυναμικωτέρα αὐτᾶς εὑρεθήσεται οὔτ’ ἔκτοσθεν φθεῖραι αὐτὸν δυναμένα· ἀλλ’ ἦν ὅδε ὁ κόσμος ἐξ αἰῶνος καὶ εἰς αἰῶνα διαμενεῖ, εἷς ὑπὸ ἑνὸς τῶ συγγενέος καὶ κρατίστω καὶ ἀνυπερθέτω κυβερνώμενος. ἔχει δὲ καὶ τὰν ἀρχὰν τᾶς κινήσιός τε καὶ μεταβολᾶς ὁ κόσμος εἷς ἐὼν καὶ συνεχὴς καὶ φύσει διαπνεόμενος καὶ περιαγεόμενος ἐξαρχιδίως· καὶ τὸ μὲν ἀμετάβλατον αὐτοῦ, τὸ δὲ μεταβάλλον ἐστί· καὶ τὸ μὲν ἀμετάβολον ἀπὸ τᾶς τὸ ὅλον περιεχούσας ψυχᾶς μέχρι σελήνας περαιοῦται, τὸ δὲ μεταβάλλον ἀπὸ τᾶς σελήνας μέχρι τᾶς γᾶς. ἐπεὶ δέ γε καὶ τὸ κινέον ἐξ αἰῶνος ἐς αἰῶνα περιπολεῖ, τὸ δὲ κινεόμενον, ὡς τὸ κινέον ἄγει, οὕτως διατίθεται, ἀνάγκη τὸ μὲν ἀεικίνατον τὸ δὲ ἀειπαθὲς εἶμεν· καὶ τὸ μὲν νῶ καὶ ψυχᾶς ἀνάκωμα πᾶν, τὸ δὲ γενέσιος καὶ μεταβολᾶς· καὶ τὸ μὲν πρᾶτόν τε δυνάμει καὶ ὑπερέχον, τὸ δ’ ὕστερον καὶ καθυπερεχόμενον· τὸ δὲ ἐξ ἀμφοτέρων τούτων, τοῦ μὲν ἀεὶ θέοντος θείου τοῦ δὲ ἀεὶ μεταβάλλοντος γενατοῦ, κόσμος.
151 Διὸ καὶ καλῶς ἔχειν ἔλεγε κόσμον ἦμεν ἐνέργειαν ἀίδιον θεῶ τε καὶ γενέσιος κατὰ συνακολουθίαν τᾶς μεταβλατικᾶς φύσιος. καὶ ὁ μὲν εἷς ἀεὶ διαμένει κατὰ τὸ αὐτὸ καὶ ὡσαύτως ἔχων, τὰ δὲ καὶ γινόμενα καὶ φθειρόμενα πολλά. καὶ τὰ μὲν 〈ἐν〉 φθορᾷ ὄντα καὶ φύσεις καὶ μορφὰς σῴζοντι καὶ γονῇ πάλιν τὰν αὐτὰν μορφὰν ἀποκαθιστάντι τῷ γεννάσαντι πατέρι καὶ δημιουργῷ.