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2 we might speculate that Philolaus did believe that the soul was immortal,
but had a different name for this soul than psúkhé. The psúkhé would be a
specific attunement of material principles responsible for giving a particular
animal body the ability to move and breathe, and would hence perish when
those material principles became disordered. However, there might still be a
different "soul" in the body which does survive and is immortal. This idea
might be supported by the fact that Philolaus separates "intelligence" from
psúkhé in F13. Moreover, we have almost a precise parallel for this in
Empedocles, who clearly believed in transmigration, but seems to call the
transmigrating soul not psúkhé, which for him too is a certain mortal
combination of elements in the heart, but rather daimón. (Huffman 331)
facto a harmonia é uma mistura e um composto de contrários, e
o corpo é composto de contrários.
3 The context makes clear that psúkhé is the life that leaves us at death and is
distinct from intelligence. This seems to be the right context in which to
place Philolaus' words. For Philolaus psúkhé refers to life as visible in the
processes of breathing and perception, both of which are common to
humans and animals. (Huffman 319)
pois tanto o que gera quanto o que é gerado não é sem
movimento, um para gerar, o outro para ser gerado. Mas deus é
assim, pelo menos Onetor, o Tarentino, diz o seguinte: Pois há
um líder e Governante de tudo, um, eterno, deus, permanente,
impassível, ele mesmo idêntico a ele mesmo.