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Aristotle applies his theory of hylomorphism to living things. He defines a soul as that which makes a living thing alive. [19] Life is a property of living things, just as knowledge and health are. [20] Therefore, a soul is a form—that is, a specifying principle or cause—of a living thing. [21]
Aristotle's ontology places the universal (katholou) in particulars (kath' hekaston), things in the world, whereas for Plato the universal is a separately existing form which actual things imitate. For Aristotle, "form" is still what phenomena are based on, but is "instantiated" in a particular substance.
This stronger sense is mainly said of the potentials of living things, although it is also sometimes used for things like musical instruments. [7] Throughout his works, Aristotle clearly distinguishes things that are stable or persistent, with their own strong natural tendency to a specific type of change, from things that appear to occur by ...
According to this theory, living things may come forth from nonliving things in a manner roughly analogous to the "enformation of the female matter by the agency of the male seed" seen in sexual reproduction. [18] Nonliving materials, like the seminal fluid present in sexual generation, contain pneuma (πνεῦμα, "breath"), or "vital heat".
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 ...
On the Soul (Greek: Περὶ Ψυχῆς, Peri Psychēs; Latin: De Anima) is a major treatise written by Aristotle c. 350 BC. [1] His discussion centres on the kinds of souls possessed by different kinds of living things, distinguished by their different
Sphera volgare, featuring the Sun, the Moon, the winds and the stars as living. Woodcut illustration from an edition of De sphaera mundi, Venice, 1537.. Hylozoism is the philosophical doctrine according to which all matter is alive or animated, [clarification needed] [1] either in itself or as participating in the action of a superior principle, usually the world-soul (anima mundi). [2]
In Aristotle's view, universals are incorporeal and universal, but only exist only where they are instantiated; they exist only in things. [1] Aristotle said that a universal is identical in each of its instances. All red things are similar in that there is the same universal, redness, in each thing.