The example of Stoicism, as Cudworth points out, shows that corporealism may be theistic. Into the history of atomism Cudworth plunges with vast erudition.
In the theory of Atomism taught by Leucippus and Democritus we have the basis of the modern mechanical conceptions of cosmic evolution.
Between Leucippus and Democritus there is an interval of at least forty years; accordingly, while the beginnings of Atomism are closely connected with the doctrines of the Eleatics, the system as developed by Democritus is conditioned by the sophistical views of his time, especially those of Protagoras.
Metrodorus is especially interesting as the teacher of Anaxarchus, the friend of Pyrrho, and, therefore, as the connecting link between atomism proper and the later scepticism.
Yet, in falling back, with a difference, upon the atomism of Democritus, Epicurus had to face some questions of logic. In the inference from phenomena to further phenomena positive verification must be insisted on.
The positive exposition of atomism has much that is attractive, but the hypothesis of the calor vitalis (vital heat), a species of anima mundi (world-soul) which is introduced as physical explanation of physical phenomena, does not seem to throw much light on the special problems which it is invoked to solve.
Drawing upon Gassendi for his psychological atomism and upon Hobbes for a thoroughgoing nominalism, he reproduces, as the logical conclusion from Locke's premises, the position of Antisthenes.
And the consequence of this atomism is not what a careless thinker might be led to assume, extreme diversity, but, on the contrary, extreme homogeneity of culture.