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In philosophy and early physics, horror vacui (Latin: horror of the vacuum) or plenism (/ ˈ p l iː n ɪ z əm /)—commonly stated as "nature abhors a vacuum", for example by Spinoza [1] —is a hypothesis attributed to Aristotle, later criticized by the atomism of Epicurus and Lucretius, that nature contains no vacuums because the denser surrounding material continuum would immediately fill ...
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 ...
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.
Many of Aristotle's works are extremely compressed, and many scholars believe that in their current form, they are likely lecture notes. [2] Subsequent to the arrangement of Aristotle's works by Andronicus of Rhodes in the first century BC, a number of his treatises were referred to as the writings "after ("meta") the Physics" [b], the origin of the current title for the collection Metaphysics.
The fact that it cannot easily be classified may indeed be one of the reasons why Aristotle usually leaves it out of his standard list of change.” Frede 290 [ 1 ] “Aristotle first of all shows that mixture must be a process sui generis and not identical with generation and corruption, nor with any of the other kinds of change that he had ...
'Overman') to create new values and meanings. In this way, the Void becomes a space of potential, where the destruction of old beliefs clears the way for the creation of new ones. Nietzsche's vision of the Void is thus both a challenge and an invitation to re-evaluate and re-create meaning in a world devoid of inherent purpose. [18]
Sachs (2005), amongst other authors (such as Aryeh Kosman and Ursula Coope), proposes that the solution to problems interpreting Aristotle's definition must be found in the distinction Aristotle makes between two different types of potentiality, with only one of those corresponding to the "potentiality as such" appearing in the definition of ...
Aristotle and his school wrote tractates on physics, biology, metaphysics, logic, ethics, aesthetics, poetry, theatre, music, rhetoric, psychology, linguistics, economics, politics, and government. Any school of thought that takes one of Aristotle's distinctive positions as its starting point can be considered "Aristotelian" in the widest sense.