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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.
In Aristotle's estimation, an explanation without the temporal actuality and potentiality of an infinite locomotive chain is required for an eternal cosmos with neither beginning nor end: an unmoved eternal substance for whom the Primum Mobile [note 2] turns diurnally, whereby all terrestrial cycles are driven by day and night, the seasons of ...
[1] This view is decidedly non-Aristotlean, given that Aristotle believed in a non-transcendent unmoved mover. [2] While the work is mostly in the Peripatetic style established by Aristotle, [1] elements of Platonic, Stoic, and Neopythagorean philosophy permeates it (which Thom argues is indicative of its post-Aristotlean authorship). [2]
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.
The director, Aitch Alberto, and the author, Benjamin Alire Sáenz, both grew into the truest versions of themselves alongside their art.
Aristotle also tried to determine whether the Earth moves and concluded that all the celestial bodies fall towards Earth by natural tendency and since Earth is the centre of that tendency, it is stationary. [26] Plato seems to have obscurely argued that the universe did have a beginning, but Aristotle and others interpreted his words ...
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 ...
Aristotle conceived of politics as being like an organism rather than like a machine, and as a collection of parts none of which can exist without the others. Aristotle's conception of the city is organic, and he is considered one of the first to conceive of the city in this manner. [144] Aristotle's classifications of political constitutions.