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In metaphysics, a universal is what particular things have in common, namely characteristics or qualities. In other words, universals are repeatable or recurrent entities that can be instantiated or exemplified by many particular things. [ 1 ]
In both Universals and Scientific Realism (1978) and Universals: An Opinionated Introduction (1989), Armstrong describes the relative merits of a number of nominalist theories which appeal either to "natural classes" (a view he ascribes to Anthony Quinton), concepts, resemblance relations or predicates, and also discusses non-realist "trope ...
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.
In metaphysics, particulars or individuals are usually contrasted with universals. [ 1 ] [ 2 ] Universals concern features that can be exemplified by various different particulars. Particulars are often seen as concrete, spatiotemporal entities as opposed to abstract entities, such as properties or numbers.
In metaphysics, nominalism is the view that universals and abstract objects do not actually exist other than being merely names or labels. [1] [2] There are two main versions of nominalism. One denies the existence of universals – that which can be instantiated or exemplified by many particular things (e.g., strength, humanity).
Metaphysics encompasses a wide range of general and abstract topics. It investigates the nature of existence, the features all entities have in common, and their division into categories of being. An influential division is between particulars and universals. Particulars are individual unique entities, like a specific apple.
Nominalists deny the existence of universals altogether, even as particularised and multiplied within particulars. Moderate realism, however, is considered a midpoint between Platonic realism and nominalism as it holds that the universals are located in space and time although they do not have separate realms.
Later in the text, Aristotle calls these particulars “primary substances”, to distinguish them from secondary substances, which are universals and can be predicated. Hence, Socrates is a primary substance, while man is a secondary substance.