Finally Aristotle relates (De anim. I. 2) that in regard to the soul, Leucippus and Democritus said that “it is spherical atoms.” We find further from Plutarch (De plac. phil. IV. 8) that Democritus applied himself to the relation borne by consciousness to the explanation, amongst other things, of the origin of feelings, because with him, the conceptions that from things fine surfaces, so to speak, free themselves, and fly into the eyes, ears, &c., first began. We see that, thus far, Democritus expressed the difference between the moments of implicit Being and Being-for-another more distinctly. For he said, as Sextus tells us (adv. Math. VII. 135): “Warmth exists according to opinion (_νόμῳ_), and so do cold and colour, sweet and bitter: only the indivisible and void are truthful (_ἐτεῇ_).” That is to say, only the void and indivisible and their determinations are implicit; unessential, different Being, such as warmth, &c., is for another. But by this the way is at once opened up to the false idealism that means to be done with what is objective by bringing it into relation with consciousness, merely saying of it that it is _my_ feeling. Thereby sensuous individuality is, indeed, annulled in the form of Being, but it still remains the same sensuous manifold; a sensuously notionless manifold of feeling is established, in which there is no reason, and with which this idealism has no further concern. 2. EMPEDOCLES. The fragments of Empedocles left, have several times been collected. Sturz of Leipzig collected above 400 verses.[72] Peyron arranged a collection of fragments of Empedocles and Parmenides,[73] which was put into print in Leipzig in 1810. In Wolff’s Analects, a treatise is to be found on Empedocles by Ritter. Empedocles’ birthplace was Agrigentum in Sicily, while Heraclitus belonged to Asia Minor. We thus come back to Italy, for our history changes about between these two sides; from Greece proper, as the middle point, we have as yet had no philosophies at all. Empedocles, according to Tennemann (Vol. I. p. 415), flourished about the 80th Olympiad (460 B.C.). Sturz (pp. 9, 10) quotes Dodwell’s words: (De ætate Pythag. p. 220), which indicate that Empedocles was born in Olympiad 77, 1 (472 B.C.). They are as follows: “In the second year of the 85th Olympiad Parmenides had reached his 65th year, so that Zeno was born in the second year of the 75th Olympiad;[74] thus he was six years older than his fellow-student Empedocles, for the latter was only one year old when Pythagoras died in the first or second year of the 77th Olympiad.” Aristotle says (Met. I. 3): “In age Empedocles is subsequent to Anaxagoras, but his works are earlier.” But not only did he philosophize earlier as regards time, that is, at a younger age, but in reference to the stage reached by the Notion, his philosophy is earlier and less mature than that of Anaxagoras.