Atoms absolutely of a beskachestvenna, i.e. are deprived of sensual properties – colors, a smell, a sound, etc. All these qualities arise in the subject owing to interaction of atoms and sense organs. T.o. atomist began to learn about subjectivity of sensual qualities.
So, color, flavoring and other qualities do not exist actually, are not inherent in atoms, and exist only in opinion. However emphasizing that sensual goodness arises not simply in opinion, and in the general opinion, Democritus considered this goodness universal, but not individual and subjective. Interhuman objectivity of sensual qualities to failure has an objective basis in forms, in sizes, in orders and in provisions of atoms. Thereby the sensual picture of the world of a dispozitskonn, but is not any: identical atoms at impact on normal human sense organs always generate the same feelings. The attitude of sensual qualities towards atoms is unambiguous and in this sense is true.
Here Democritus spoke mainly about hot and cold. A source of warmth are especially mobile spherical atoms. When cooling these atoms "vyshchelkivatsya" from bodies at consolidation of the cooled body. Staying idle on our body, these mobile spherical atoms cause feeling of heat. According to other information — what consist from sharper and smaller pervotet warm bodies, located besides it is identical, and cold and damp - what consist of atoms of opposite character. Democritus tried to connect flavoring properties of atoms with the thermal. Feelings of heat cause substances of sharp and caustic taste.
to. zha a place there are two bodies that - from the point of view of Aristotle it is impossible as it denied emptiness. From positions of recognition of the emptiness sharing atoms, existence of two bodies a water place it is possible: one body is penetrated by other body, live. the body is penetrated by soul. The reasonable part of soul is in a thorax of the person.
For Democritus it is a moral, and unsocial problem. Rich and poor will be always. Therefore, business how to treat wealth and poverty. The wealth should use reasonably, bringing benefit to the people. Poor it is necessary to rejoice that you have, and to look not at those for whom it is better, and on those, the worse. Here Democritus Sofistichen: not the one who owns property is rich, and the one who is poor in desires, moreover, the poor to be better, than rich because poor people avoid evil intrigues, envy and hatred. They are happy.
Cicero who dreamed about the dead Maria by then, tried to explain this dream by means of Democritus's theory, but then declared: "I do not know anybody who with big aplomb would tell nonsense".
Rejecting the idealistic doctrine about the reasonable organizer (the demiurge of the universe, Democritus said that in the world "without any reasonable management remarkable things can be made". Contrary to mythology and idealism Levkipp and Democritus interpreted need as causality, as generation by the consequence reason. Everything that occurs, has the reason in other, and another - in the third etc. Nothing occurs without the reason, freely.
Atomista spoke not so much about one world, how many about many worlds. Emptiness is filled with atoms unevenly. Density of atoms in emptiness is various and when in this or that part of space many atoms meet, they face with each other and form a whirlwind in which larger and heavy collect in the center, and smaller and easy, roundish and slippery are forced out to the periphery. So there are an earth and the sky. The sky is formed by fire, air, stars driven by an air whirlwind. In the center of space the heavy matter accumulates. Contracting, it squeezes out from herself water which fills lower places.
Democritus distinguishes that exists "actually", and that exists "in the general opinion". Actually there are only atoms and emptiness. Democritus told: "Only consider that there is a color that exists — sweet that exists — bitter, actually — atoms and emptiness".
Atomista set for themselves the task to create the doctrine corresponding to that picture of the world which opens to human feelings, but at the same time to keep rational in the doctrine of eleat about life to reach deeper understanding of the world founded not only on indications of feelings.