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According to Johan C. Thom, De Mundo "attempts to provide an explanation of the role of god in preserving and maintaining the cosmos while at the same time upholding the notion of his transcendence and independence." [1] This view is decidedly non-Aristotlean, given that Aristotle believed in a non-transcendent unmoved mover. [2]
Page one of Aristotle's On the Heavens, from an edition published in 1837. On the Heavens (Greek: Περὶ οὐρανοῦ; Latin: De Caelo or De Caelo et Mundo) is Aristotle's chief cosmological treatise: written in 350 BCE, [1] it contains his astronomical theory and his ideas on the concrete workings of the terrestrial world.
Aristotle begins by raising the question of the seat of life in the body ("while it is clear that [the soul's] essential reality cannot be corporeal, yet manifestly it must exist in some bodily part which must be one of those possessing control over the members") and arrives at the answer that the heart is the primary organ of soul, and the central organ of nutrition and sensation (with which ...
Plato (left) and Aristotle, depicted here in The School of Athens, both developed philosophical arguments addressing the universe's apparent order (). Teleology (from τέλος, telos, 'end', 'aim', or 'goal', and λόγος, logos, 'explanation' or 'reason') [1] or finality [2] [3] is a branch of causality giving the reason or an explanation for something as a function of its end, its ...
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Temporal finitism is the doctrine that time is finite in the past. [clarification needed] The philosophy of Aristotle, expressed in such works as his Physics, held that although space was finite, with only void existing beyond the outermost sphere of the heavens, time was infinite.
Day and night, and month and year are not time or parts of time, but the former are light and dark, the latter the circuit of the moon and sun, while time is the quantity in which these are. [8] He was critical of Aristotle's concept of place as a surrounding surface, [9] preferring to see it as the space which a thing occupies. [10]
Chapter 1.Aristotle defines words as symbols of 'affections of the soul' or mental experiences. Spoken and written symbols differ between languages, but the mental experiences are the same for all (so that the English word 'cat' and the French word 'chat' are different symbols, but the mental experience they stand for—the concept of a cat—is the same for English speakers and French speakers).