1、多元论者恩培多克勒2. 整体的部分即不是空虚的也不是充满的。3. 所有的东西有四个根本：卓越的宙斯 ZEUS,带来生命的赫拉 HERA，阿埃多尼乌斯AIDONEUS,内斯特斯 NESTIS 用她们的眼泪将凡人的泉水池注满水。4. 以下的这些事情从没停止过互相转换：在某一刻，事物通过爱而成为一个整体，在另一刻，事物又通过争吵而由其他的事物产生出来。5. 考虑一下事物是如何显现的，不是和听力相比的那样相信眼见的，也不是胜于你话语的听力，也不是通过你的肢体而去相信，然而有一条通往理解的道路，考虑一下任何事物的显现方式。6. 7. 我将要讲两个故事：在某一刻，事物由单一组成许多，在另一刻，事物由许多分
2、解成单一。有产生的就有消亡的。火，水，土，空气，也害怕争吵，除此之外，他们是互相平衡的，并且爱居于他们的中间。8. 他将事物的基质设定为四个：火，气，水，土，所有这些是永恒的，通过混合和分离而改变。但是他的排第一的事物基本原则是，传递运动于上述四个基质的爱和争吵。四个基质由爱而混合，由争吵而分离，所以照他的意见，他的列为第一的基本原则的数目为六个。The pluralistsEmpedocles1. Fools-for they have no far-reaching thoughts-who fancy that that which formerly was not can come i
3、nto being or that anything can perish and be utterly destroyed. For coming into being from that which in no way is inconceivable, and it is impossible and unheard-of that that which is should be destroyed. For it will ever be there wherever one may keep pushing it.(Fr.11)2. Nor is any part of the wh
4、ole either empty or over-full. (Fr.13)3. Hear first the four roots of all things: shining Zeus, life-bringing Hera, Aidoneus and Nestis who with her tears fills the springs of mortal man with water. (Fr.6)4. And these things never cease from continual shifting, at one time coming together, through l
5、ove, into one , at another each borne apart from the others through strife. (Fr.17)5. But come, consider with all thy powers how each thing is manifest, neither holding sight in greater trust as compared with hearing, nor loud-sounding hearing above the clear evidence of thy tongue, nor with hold th
6、y trust from any of the other limbs, wheresoever there is a path for understanding, but think on each thing in the way by which it is manifest. (Fr.3.1.9)6. Equal to itself from every side and quite side and quite without end, it stays fast in the close covering of harmony, a rounded sphere rejoicin
7、g in its circular solitude. (Fr.28)7. A double tale will I tell: at one time it grew to be one only from many, at another it divided again to be many from one. There is a double coming into being of mortal things and a double passing away. One is brought about , and again destroyed, by the coming to
8、gether of all things, the other grows up and is scattered as things are again divided. And these things never cease from continual shifting, at one time all coming together, though love , into one , at another each borne apart from the others through strife. So, in so far as they have learnt to grow
9、 into one from many, and again, when the one is sundered, are once more many, thus far they come into being and they have no lasting life; but in so far as they never cease from continual interchange of places, thus far are they ever changeless in the cycle. But come listen to my words, a double tal
10、e will I tell: at another it divided again to be many from one, fire and water and earth and the vast height of air, dread strife too, apart from these, everywhere equally balanced, and love in their midst, equal in length and breadth. On her do you gaze with they mind, and sit not with dazed eyes;
11、for she is recognized as inborn in mortal limbs; by her they think kind thoughts and do the works of concord, calling her joy by name and Aphrodite for all these are equal, and of like age, but each has a different prerogative and its own character, and in turn they prevail as time comes round. And
12、besides these nothing else comes into being nor ceases to be; for if they were continually being destroyed, they would no longer be; and what could increase this whole, and whence could it come? Nay, there are these things alone, and running through one another they become now this and now that and
13、yet remain ever as they are. (Fr.17)8. He make the material elements four in number, fire, air, water, and earth, all eternal, but changing in bulk and scarcity through mixture and separation; but his real first principles, which impart motion to these , are love and strife. The elements are continually subject to an alternate change, at one time mixed together by love, by his account, six in number.(Simplicius, Phys. 25,21)
