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Aristotelian physics is the form of natural philosophy described in the works of the Greek philosopher Aristotle (384–322 BC). In his work Physics, Aristotle intended to establish general principles of change that govern all natural bodies, both living and inanimate, celestial and terrestrial – including all motion (change with respect to place), quantitative change (change with respect to ...
Aristotelian physics is the form of natural philosophy described in the works of the Greek philosopher Aristotle (384–322 BC). In his work Physics, Aristotle intended to establish general principles of change that govern all natural bodies, both living and inanimate, celestial and terrestrial – including all motion, quantitative change, qualitative change, and substantial change.
Aristotle's principles of being (see section above) influenced Anselm's view of God, whom he called "that than which nothing greater can be conceived." Anselm thought God did not feel emotions such as anger or love but appeared to do so through our imperfect understanding.
For Aristotle, a "substance" (ousia) is an individual thing—for example, an individual man or an individual horse. [60] Within every physical substance, the substantial form determines what kind of thing the physical substance is by actualizing prime matter as individualized by the causes of that thing's coming to be.
This perpetual motion causes "communicated" motion, which is the perceived motion of bodies. [4] Aristotle (384 BC) claimed that all motion is caused, and can be sensed, but originally was potentially present in the now moving body. Once there is motion, that motion will continue infinitely unless it is stopped. [4]
Aristotle defines time as "a number of motion with respect to the before and after" (Phys. 219b1–2), by which he intends to denote motion's susceptibility to division into undetached parts of arbitrary length, a property that it possesses both by virtue of its intrinsic nature and also by virtue of the capacities and activities of percipient ...
Newton's "forced" motion corresponds to Aristotle's "violent" motion with its external agent, but Aristotle's assumption that the agent's effect stops immediately it stops acting (e.g., the ball leaves the thrower's hand) has awkward consequences: he has to suppose that surrounding fluid helps to push the ball along to make it continue to rise ...
Zeno's arguments may then be early examples of a method of proof called reductio ad absurdum, also known as proof by contradiction. Thus Plato has Zeno say the purpose of the paradoxes "is to show that their hypothesis that existences are many, if properly followed up, leads to still more absurd results than the hypothesis that they are one."