A Documentary Study of Hellenistic Atomism.

本研究的目的是借助文献资料，特别是伊壁鸠鲁和当时一些哲学家的观点，对希腊化时期的希腊-罗马原子论进行积极的考察。我特别考虑伊壁鸠鲁关于灵魂的观点，因为我关心灵魂的构成要素问题。在伊壁鸠鲁写给希罗多德的信中（D. L. X. 63），他应该说灵魂是由三种共同粒子组成的，即那些类似于呼吸的粒子（pneuma），那些类似于热的粒子和第三种粒子。但是根据卢克雷图斯的说法。普鲁塔克、埃提乌斯、伊壁鸠鲁认为灵魂是由热、呼吸（或风）、空气（水）和一种无名的东西组成的。我首先考察灵魂各部分的功能，特别是感觉的活动，以便解决伊壁鸠鲁是否把空气作为其他三种粒子的组成部分加入其中的问题。然后我问他在信中如何使用空气。所以我认为他在给希罗多德的信中更谨慎地使用了感觉理论，因为他在反驳德谟克利特关于偶像的理论的一些段落中提到了空气，他认为空气是视觉和听觉的媒介。我认为不用它是为了避免混淆。最后，我得出结论，伊壁鸠鲁认为除了空气之外，灵魂中可能有三种粒子，因为呼吸本身包含了空气的性质，而空气给灵魂带来的平静将阻碍他们的基本流动性。

The aim of this study is to examine positively the Greek-Roman atomism in hellenistic period by virtue of documentary records, especially on the views which Epicurus and some philosophers in these days entertained. Particularly I consider Epicurus opinion on soul, because I am concerned with the problem of the constituent elements of soul.In Epicurus' letter to Herodotus (D. L. X. 63), he is supposed to say that soul is composed of three kinds of coporeal particles, namely those resembling breath ( pneuma ), those resembling heat and the third particles. But according to Lucretus. Plutarch and Aetius, Epicurus maintained that soul consists of heat, breath (or wind), air ( aer ) and a nameless something.I first examine the functions of each part of souls, especially the working of sensation, in order to solve the problem whether or not Epicurus added the air as a component to three other particles.And then I inquire how he used air in his letters. So I presume that he used it more carefully in relation to the theory of sensation in his letter to Herodotus, because he referred to air in some passages where he refuted Democritus theory of the idols that the intervening air served the purpose of a medium in vision and hearing. I consider that did not use it to avoid confusion.Finally I conclude that Epicurus held perhaps three kinds of particles in souls except air, because the breath involves the nature of air in itself and air bringing calmness to souls will impede their essential mobility.