Approaching the question concerning digital being 2.
Part 1 Of things that exist, some exist by nature, some from other causes. All the things mentioned present a feature in which they differ from things which are not constituted by nature. Each of them has within itself a principle of motion and of stationariness in respect of place, or of growth and decrease, or by way of alteration.
On the other hand, a bed and a coat and anything else of that sort, qua receiving these designations i. But in so far as they happen to be composed of stone or of earth or of a mixture of the two, they do have such an impulse, and just to that extent which seems to indicate that nature is a source or cause of being moved and of being at rest in that to which it belongs primarily, in virtue of itself and not in virtue of a concomitant attribute.
Nevertheless it is not in so far as he is a patient that he possesses the art of medicine: So it is with all other artificial products. None of them has in itself the source of its own production. But while in some cases for instance houses and the other products of manual labour that principle is in something else external to the thing, in others those which may cause a change in themselves in virtue of a concomitant attribute-it lies in the things themselves but not in virtue of what they are.
Each of them is a substance; for it is a subject, and nature always implies a subject in which it inheres. That nature exists, it would be absurd to try to prove; for it is obvious that there are many things of this kind, and to prove what is obvious by what is not is the mark of a man who is unable to distinguish what is self-evident from what is not.
This state of mind is clearly possible. A man blind from birth might reason about colours. Presumably therefore such persons must be talking about words without any thought to correspond. Some identify the nature or substance of a natural object with that immediate constituent of it which taken by itself is without arrangement, e.
As an indication of this Antiphon points out that if you planted a bed and the rotting wood acquired the power of sending up a shoot, it would not be a bed that would come up, but wood-which shows that the arrangement in accordance with the rules of the art is merely an incidental attribute, whereas the real nature is the other, which, further, persists continuously through the process of making.
But if the material of each of these objects has itself the same relation to something else, say bronze or gold to water, bones or wood to earth and so on, that they say would be their nature and essence.
Consequently some assert earth, others fire or air or water or some or all of these, to be the nature of the things that are. For whatever any one of them supposed to have this character-whether one thing or more than one thing-this or these he declared to be the whole of substance, all else being its affections, states, or dispositions.
Every such thing they held to be eternal for it could not pass into anything elsebut other things to come into being and cease to be times without number. We should not say in the latter case that there is anything artistic about a thing, if it is a bed only potentially, not yet having the form of a bed; nor should we call it a work of art.
The same is true of natural compounds. The combination of the two, e. Again man is born from man, but not bed from bed.
That is why people say that the figure is not the nature of a bed, but the wood is-if the bed sprouted not a bed but wood would come up. But even if the figure is art, then on the same principle the shape of man is his nature.
For man is born from man. Doctoring must start from the art, not lead to it. But it is not in this way that nature in the one sense is related to nature in the other. What grows qua growing grows from something into something.
Into what then does it grow? Not into that from which it arose but into that to which it tends.
The shape then is nature. For the privation too is in a way form.
But whether in unqualified coming to be there is privation, i. The next point to consider is how the mathematician differs from the physicist. Obviously physical bodies contain surfaces and volumes, lines and points, and these are the subject-matter of mathematics.
Further, is astronomy different from physics or a department of it? It seems absurd that the physicist should be supposed to know the nature of sun or moon, but not to know any of their essential attributes, particularly as the writers on physics obviously do discuss their shape also and whether the earth and the world are spherical or not.
Now the mathematician, though he too treats of these things, nevertheless does not treat of them as the limits of a physical body; nor does he consider the attributes indicated as the attributes of such bodies.Given its title, the Physics obviously must discuss nature (phusis). Chapter II.1 attempts to define “nature,” and chapter II.2 discusses what falls under the study of nature (“physics,” in the ancient sense) as a science.
Aristotle begins with the commonsense distinction between things that. Hermeneutics (/ ˌ h ɜːr m ə ˈ nj uː t ɪ k s /) is the theory and methodology of interpretation, especially the interpretation of biblical texts, wisdom literature, and philosophical texts.. Modern hermeneutics includes both verbal and non-verbal communication as well as semiotics, presuppositions, and attheheels.comeutics has been broadly applied in the humanities, especially.
2 UNCG Undergraduate Bulletin 4 Notices Equality of Educational Opportunity The University of North Carolina at Greensboro is com-mitted to equality of educational opportunity and does not. This study originally arose out of an e-mail discussion with Rafael Capurro at the artefactphil discussion group in I am therefore indebted to him for important impulses.
Cf. Rafael Capurro's analogous article Beiträge zu einer digitalen Ontologie (Contribution to a Digital Ontology), from which the present study deviates considerably in both content and scope of presentation.
Hellenistic Monarchs down to the Roman Empire.
The Hellenistic Age suffers from some of the same disabilities as Late Antiquity, i.e. it doesn't measure up to the brilliance of the Golden Age of Greece and of late Republican and early Imperial Rome.
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