For this post, we will conclude our series on the pre-Socratics and the problem of the one and the many.

Part one can be found here, part two here, and part three here.

I want to provide a short summary of what we have learned about the metaphysical thinking of the pre-Socratics and provide a short note about what I have in mind for the next couple of essays.

In our recent series exploring the intellectual contributions of the pre-Socratics, we focused on the ancient problem of the one and the many (what I will call the one-many problem, OMP). The OMP is the underlying theme of Western metaphysics. When philosophers examine the intelligible along with the sensible, the definite and infinite, the universal and particular, the nature of change, or the role of the state and the individual, the question of the OMP is always underneath the inquiry.

As we have seen, the OMP is central to Being, Nonbeing, Becoming, and the nature of change in the physical world. In this sense, metaphysics is closely related to physics. (One of the best books on this topic is Roger Trigg’s Beyond Matter: Why Science Needs Metaphysics.)

We also learned that the OMP is a question that relates to the nature, character, and origin of the cosmos. The earliest philosophers where exploring the metaphysical foundations of the universe as they looked for the source of Being and the nature of Becoming in our world. The field of metaphysics seeks to discover, explicate, and lay out the most basic principles and properties of the world (and all of Being) and the pre-Socratics were the first ones to apply reason and develop this method. Since it is impossible to deny that something such as the universe is, the next question is, “is it one or many?” Errors occur when either unity or the many is made primary. We also saw that the pre-Socratics were the first to apply the laws of logic, such as the law of identity and the law of noncontradiction, to the nature of reality (the Being-Becoming relationship) and discovered the metaphysical emphasis of the laws of logic. The OMP only makes sense in a world governed by logic, order, and uniformity in the natural world and the pre-Socratics understood this point. It is also the reason Aristotle focuses so much of his attention on it in his Physics.

Although it not always explicit in every philosopher, the OMP is the underlying central metaphysical concern of much of Western intellectual history. In the next couple of essays, we will discover how the OMP leads Plato to the discovery of form and how it enlightens Aristotle in his doctrines of immanent form, change, act, and potency.