Indeed in his effusive descriptions of the creative power of nature, effectively symbolized by the figure of Venus, he seems almost (like Bergson) to postulate an immaterial life-force surging through the universe and operating above or beyond raw nature.
Bergson’s early study of Lucretius obviously played an important role in the foundation and development of his own philosophy. In 1907 Bergson published Creative Evolution, outlining his bold, new vitalistic theory of evolution, in opposition to both the earlier vitalism of Lamarck and the naturalism of Darwin, and Spencer. It is hard not to see in the French philosophers’ concept of the élan vital a powerful life force akin to and strongly influenced by the immortal Venus of his great Latin predecessor.
Empedocles’ world-view is of a cosmic cycle of eternal change, growth and decay, in which two personified cosmic forces, Love and Strife, engage in an eternal battle for supremacy
On Natureas usually reconstructed seemed the work of a mechanist physicist which seeks to replace the traditional gods with four lifeless impersonal elements and two cosmic forces of attraction and repulsion, Love and Strife. (Pain & Pleasure)
Empedocles also posits two cosmic forces which work upon the elements in both creative and destructive ways. These he personifies as Love (Philia) – a force of attraction and combination – and Strife (Neikos) – a force of repulsion and separation.
Artificial Intelligence (http://www.iep.utm.edu/art-inte/)
In the beginning, tools (for example, axes) were extensions of human physical powers; at first powered by human muscle; then by domesticated beasts and in situ forces of nature, such as water and wind. The steam engine put fire in their bellies; machines became self-propelled, endowed with vestiges of self-control (as by Watt’s 1788 centrifugal governor); and the rest is modern history. -- Again, we always use these metaphors of hunger or lust to explain our motives.
A central theme of the Daodejing is that correlatives are the expressions of the movement of dao. Correlatives in Chinese philosophy are not opposites, mutually excluding each other. They represent the ebb and flow of the forces of reality: yin/yang, male/female; excess/defect; leading/following;
a. Teotl as Ultimate Reality and Root Metaphor
At the heart of Nahua philosophy stands the thesis that there exists a single, dynamic, vivifying, eternally self-generating and self-regenerating sacred power, energy or force: what the Nahuas called teotl (see Boone 1994; Burkhart 1989; Klor de Alva 1979; Monaghan 2000; H.B. Nicholson 1971; Read 1998; Townsend 1972). Elizabeth Boone (1994:105) writes, “The real meaning of [teotl] is spirit — a concentration of power as a sacred and impersonal force”. According to Jorge Klor de Alva (1979:7), “Teotl …implies something more than the idea of the divine manifested in the form of a god or gods; instead it signifies the sacred in more general terms”. The multiplicity of gods in official, state sanctioned Aztec religion does not gainsay this claim, for this multiplicity was merely the sacred, merely teotl, “separated, as it were by the prism of human sight, into its many attributes” (I. Nicholson 1959:63f).
The Nahuas believed the human body serves as the temporary location for three different animistic forces, each residing in its own center.
Every human is the living center and confluence of these three forces. They direct humans’ physiological and psychological processes, giving each person her own unique character. All three must operate harmoniously with one another in order to produce a mentally, physically, and morally pure, upright, whole, and balanced person
While principle is the ontological foundation of ten thousand things, Cheng Hao emphasizes that, unlike Plato’s form, it is not temporally prior to or spatially outside of ten thousand things. This can be seen from his discussion of two related pairs of ideas. The first pair is dao and concrete things (qi). After quoting from the Book of Change that “what is metaphysical (xing er shang) is called dao, while what is physical (xing er xia) is called concrete thing” (Yishu 11; 119), Cheng Hao immediately adds that “outside dao there are no things and outside things there is no dao” (Yishu 4; 73). In other words, what is metaphysical is not independent of the physical; the former is right within the latter. The second pair is principle (dao, human nature, god) and vital force (qi). In Cheng Hao’s view, “everything that is tangible is vital force, and only dao is intangible” (Yishu 6; 83). However, he emphasizes that “human nature is inseparable from vital force, and vital force is inseparable from human nature” (Yishu 1; 10), and that “there is no god (shen) outside vital force, and there is no vital force outside god” (Yishu 1; 10).
What does Cheng Hao precisely mean by principle, which is intangible and does not have sound or smell? Although translated here as “principle” according to convention, li for Cheng Hao is not a reified entity as the common essence shared by all things or universal law governing these things or inherent principle followed by these things or patterns exhibited by these things. Li as used by Cheng is a verb referring to activity, not a noun referring to thing. For example, he says that “the cold in the winter and the hot in the summer are [vital forces] yin and yang; yet the movement and change [of vital forces] is god” (Yihsu 11; 121). Since god for Cheng means the same as li, li is here understood as the movement and change of vital forces and things constituted by vital forces. Since things and li are inseparable, as li is understood as movement and change, all things are things that move and change, while movement and change are always movement and change of things. Things are tangible, have smell, and make sound, but their movement and change is intangible and does not have sound or smell. We can never perceive things’ activities, although we can perceive things that act. For example we can perceive a moving car, but we cannot perceive the car’s moving. In Cheng Hao’s view, principle as activity is present not only in natural things but also in human affairs. Thus, illustrating what he means by “nowhere between heaven and earth there is no dao” (Yishu 4; 73), Cheng points out that “in the relation of father and son, to be father and son lies in affection; in the relation of king and minister, to be king and minister lies in seriousness (reverence). From these to being husband and wife, being elder and younger brothers, being friends, there is no activity that is no dao. That is why we cannot be separated from dao even for a second” (Yishu 4; 73-74). Cheng makes it clear that the principle that governs these human relations is such activity as affection and reverence.
Deeply associated with this view of the mind is Freud’s account of the instincts or drives. The instincts, for Freud, are the principal motivating forces in the mental realm, and as such they ‘energise’ the mind in all of its functions. There are, he held, an indefinitely large number of such instincts, but these can be reduced to a small number of basic ones, which he grouped into two broad generic categories, Eros (the life instinct), which covers all the self-preserving and erotic instincts, and Thanatos (the death instinct), which covers all the instincts towards aggression, self-destruction, and cruelty
However, even here a crucial qualification has to be added—Freud effectively redefined the term ’sexuality’ here to make it cover any form of pleasure which is or can be derived from the body. Thus his theory of the instincts or drives is essentially that the human being is energized or driven from birth by the desire to acquire and enhance bodily pleasure