Atomism
Atomism is a natural philosophy proposing that the physical universe is composed of fundamental indivisible components known as atoms.
References to the concept of atomism and its atoms appeared in both ancient Greek and ancient Indian philosophical traditions. Leucippus is the earliest figure whose commitment to Greek atomism is well attested and is usually credited with inventing atomism. He and other ancient Greek atomists theorized that nature consists of two fundamental principles: atom and void. Clusters of different shapes, arrangements, and positions give rise to the various macroscopic substances in the world.
Indian Buddhists, such as Dharmakirti and others, developed distinctive theories of atomism, for example, involving momentary atoms that flash in and out of existence.
The particles of chemical matter for which chemists and other natural philosophers of the early 19th century found experimental evidence were thought to be indivisible, and therefore were given by John Dalton the name "atom", long used by the atomist philosophy. Although the connection to historical atomism is at best tenuous, elementary particles have become a modern analogue of philosophical atoms.
Reductionism
Philosophical atomism is a reductive argument, proposing not only that everything is composed of atoms and void, but that nothing they compose really exists: the only things that really exist are atoms ricocheting off each other mechanistically in an otherwise empty void. One proponent of this theory was the Greek philosopher Democritus.Atomism stands in contrast to a substance theory wherein a prime material continuum remains qualitatively invariant under division.
Antiquity
Greek atomism
Democritus
In the 5th century BC, Leucippus and his pupil Democritus proposed that all matter was composed of small indivisible particles which they called "atoms". Nothing whatsoever is known about Leucippus except that he was the teacher of Democritus. Democritus, by contrast, wrote prolifically, producing over eighty known treatises, none of which have survived to the present day complete. However, a massive number of fragments and quotations of his writings have survived. These are the main source of information on his teachings about atoms. Democritus's argument for the existence of atoms hinged on the idea that it is impossible to keep dividing matter infinitely - and that matter must therefore be made up of extremely tiny particles. The atomistic theory aimed to remove the "distinction which the Eleatic school drew between the Absolute, or the only real existence, and the world of change around us."Democritus believed that atoms are too small for human senses to detect, that they are infinitely many, that they come in infinitely many varieties, and that they have always existed. They float in a vacuum, which Democritus called the "void", and they vary in form, order, and posture. Some atoms, he maintained, are convex, others concave, some shaped like hooks, and others like eyes. They are constantly moving and colliding into each other. Democritus wrote that atoms and void are the only things that exist and that all other things are merely said to exist by social convention. The objects humans see in everyday life are composed of many atoms united by random collisions and their forms and materials are determined by what kinds of atom make them up. Likewise, human perceptions are caused by atoms as well. Bitterness is caused by small, angular, jagged atoms passing across the tongue; whereas sweetness is caused by larger, smoother, more rounded atoms passing across the tongue.
Previously, Parmenides had denied the existence of motion, change and void. He believed all existence to be a single, all-encompassing and unchanging mass, and that change and motion were mere illusions. He explicitly rejected sensory experience as the path to an understanding of the universe and instead used purely abstract reasoning. He believed there is no such thing as void, equating it with non-being. This in turn meant that motion is impossible, because there is no void to move into. Parmenides doesn't mention or explicitly deny the existence of the void, stating instead that what is not does not exist. He also wrote all that must be an indivisible unity, for if it were manifold, then there would have to be a void that could divide it. Finally, he stated that the all encompassing Unity is unchanging, for the Unity already encompasses all that is and can be.
Democritus rejected Parmenides' belief that change is an illusion. He believed change was real, and if it was not then at least the illusion had to be explained. He thus supported the concept of void, and stated that the universe is made up of many Parmenidean entities that move around in the void. The void is infinite and provides the space in which the atoms can pack or scatter differently. The different possible packings and scatterings within the void make up the shifting outlines and bulk of the objects that organisms feel, see, eat, hear, smell, and taste. While organisms may feel hot or cold, hot and cold actually have no real existence. They are simply sensations produced in organisms by the different packings and scatterings of the atoms in the void that compose the object that organisms sense as being "hot" or "cold".
The work of Democritus survives only in secondhand reports, some of which are unreliable or conflicting. Much of the best evidence of Democritus' theory of atomism is reported by Aristotle in his discussions of Democritus' and Plato's contrasting views on the types of indivisibles composing the natural world.
Unit-point atomism
According to some twentieth-century philosophers, unit-point atomism was the philosophy of the Pythagoreans, a conscious repudiation of Parmenides and the Eleatics. It stated that atoms were infinitesimally small yet possessed corporeality. It was a predecessor of Democritean atomism. Most recent students of presocratic philosophy, such as Kurt von Fritz, Walter Burkert, Gregory Vlastos, Jonathan Barnes, and Daniel W. Graham have rejected that any form of atomism can be applied to the early Pythagoreans.Unit-point atomism was invoked in order to make sense of a statement ascribed to Zeno of Elea in Plato's Parmenides: "these writings of mine were meant to protect the arguments of Parmenides against those who make fun of him... My answer is addressed to the partisans of the many..." The anti-Parmenidean pluralists were supposedly unit-point atomists whose philosophy was essentially a reaction against the Eleatics. This hypothesis, however, to explain Zeno's paradoxes, has been thoroughly discredited.
Geometry and atoms
argued that atoms just crashing into other atoms could never produce the beauty and form of the world. In Plato's Timaeus the character of Timeaus insisted that the cosmos was not eternal but was created, although its creator framed it after an eternal, unchanging model.One part of that creation were the four simple bodies of fire, air, water, and earth. But Plato did not consider these corpuscles to be the most basic level of reality, for in his view they were made up of an unchanging level of reality, which was mathematical. These simple bodies were geometric solids, the faces of which were, in turn, made up of triangles. The square faces of the cube were each made up of four isosceles right-angled triangles and the triangular faces of the tetrahedron, octahedron, and icosahedron were each made up of six right-angled triangles.
Plato postulated the geometric structure of the simple bodies of the four elements as summarized in the adjacent table. The cube, with its flat base and stability, was assigned to earth; the tetrahedron was assigned to fire because its penetrating points and sharp edges made it mobile. The points and edges of the octahedron and icosahedron were blunter and so these less mobile bodies were assigned to air and water. Since the simple bodies could be decomposed into triangles, and the triangles reassembled into atoms of different elements, Plato's model offered a plausible account of changes among the primary substances.
Rejection in Aristotelianism
Sometime before 330 BC Aristotle asserted that the elements of fire, air, earth, and water were not made of atoms, but were continuous. Aristotle considered the existence of a void, which was required by atomic theories, to violate physical principles. Change took place not by the rearrangement of atoms to make new structures, but by transformation of matter from what it was in potential to a new actuality. A piece of wet clay, when acted upon by a potter, takes on its potential to be an actual drinking mug. Aristotle has often been criticized for rejecting atomism, but in ancient Greece the atomic theories of Democritus remained "pure speculations, incapable of being put to any experimental test".Aristotle theorized minima naturalia as the smallest parts into which a homogeneous natural substance could be divided and still retain its essential character. Unlike the atomism of Democritus, these Aristotelian "natural minima" were not conceptualized as physically indivisible.
Instead, Aristotle's concept was rooted in his hylomorphic worldview, which held that every physical thing is a compound of matter and of an immaterial substantial form that imparts its essential nature and structure. To use an analogy we could pose a rubber ball: we could imagine the rubber to be the matter that gives the ball the ability to take on another form, and the spherical shape to be the form that gives it its identity of "ball". Using this analogy, though, we should keep in mind that in fact rubber itself would already be considered a composite of form and matter, as it has identity and determinacy to a certain extent, pure or primary matter is completely unformed, unintelligible and with infinite potential to undergo change.
Aristotle's intuition was that there is some smallest size beyond which matter could no longer be structured as flesh, or bone, or wood, or some other such organic substance that for Aristotle could be considered homogeneous. For instance, if flesh were divided beyond its natural minimum, what would be left might be a large amount of the element water, and smaller amounts of the other elements. But whatever water or other elements were left, they would no longer have the "nature" of flesh: in hylomorphic terms, they would no longer be matter structured by the form of flesh; instead the remaining water, e.g., would be matter structured by the form of water, not by the form of flesh.