A concept that anticipates both the four classical elements of Empedocles and Aristotle's transmutation of the four elements into one another.

Catholics charge that modalistic monarchianism has its origin by means of influence in Greek pagan philosophy, including pagan philosophers like Euclid and Aristotle, who based their logic on Monism and Aristotle's arguments around his concept energeia ( i. e. energy ) called metaphysics.

In a 1939 essay entitled " The Total Library ", Argentine writer Jorge Luis Borges traced the infinite-monkey concept back to Aristotle's Metaphysics.

Furthermore, Aristotelian Physics was not designed with these sorts of calculations in mind, and Aristotle's philosophy regarding the heavens was entirely at odds with the concept of heliocentrism.

It's a quantitative version of the old concept of potentia from Aristotle's philosophy.

Ibn al-Haytham rejected Aristotle's philosophical concept of place on mathematical grounds.

When we form the concept of a universal on Aristotle's theory, we abstract from a lot of the instances we come across.

On Aristotle's view, the universal humanity is the same in all humans ( i. e., all humans have that exact same type in common ); and this allows us to form a concept of humanity that applies to all humans.

The null-A concept as depicted by van Vogt is complementary to Aristotle's system of two-valued, true / false logic, i. e., " A is either B, or it is not B ".

Dionysius ' concept marked a significant depart from the concept of mimesis formulated by Aristotle's in the 4th century BCE, which was only concerned with " imitation of nature " instead of the " imitation of other authors ".

He was critical of Aristotle's concept of place as a surrounding surface, preferring to see it as the space which a thing occupies.

While the concept of an element was thus introduced, Aristotle's and Plato's ideas did nothing to advance the understanding of the nature of matter.

Peirce, like Kant before him, recognizes Aristotle's distinction between a nominal definition, a definition in name only, and a real definition, one that states the function of the concept, the reason for conceiving it, and so indicates the essence, the underlying substance of its object.

Al-Baghdaadi criticized Aristotle's concept of time as " the measure of motion " and instead redefines the concept with his own definition of time as " the measure of being ", thus distinguishing between space and time, and reclassifying time as a metaphysical concept rather than a physical one.

Aristotle's concept of matter is rather different from what we moderns might expect from the use of the word in modern mathematical science.

Aristotle's response, as a Greek, could hardly be affirmative, never having been told of a creatio ex nihilo ( for the first appearance of this concept in philosophy, see St. Augustine ); but he also has philosophical reasons for denying that motion didn't exist all along, on the grounds of the theory presented in the earlier books of the Physics.

As this last point suggests, Aristotle's concept of causes was less limited than ours.

This definition of the fallacy, if strictly followed, touches on or wholly includes nearly all of the major modes of literary criticism, from Ovid's docere delictendo ( to teach by delighting ), Aristotle's catharsis, and Longinus's concept of " transport " to late-nineteenth century belles-lettres and the contemporary Chicago Critics.

The clarification theory of catharsis would be fully consistent, as other interpretations are not, with Aristotle's argument in chapter 4 of the " Poetics " ( 1448b4-17 ) that the essential pleasure of mimesis is the intellectual pleasure of " learning and inference.

It is generally understood that Aristotle's theory of mimesis and catharsis are responses to Plato's negative view of artistic mimesis on an audience.

The goal of his performances is a " disorientation massage ", in contrast to Aristotle's goal of catharsis.

Nevertheless, the conflict between the good and the flawed aspects of the tragic hero form an important part of tragic catharsis in Aristotle's theory.

Of greater difficulty for the theorists was the incorporation of Aristotle's notion of " catharsis " or the purgation of emotions with Renaissance theater, which remained profoundly attached to both pleasing the audience and to the rhetorical aim of showing moral examples ( exemplum ).

Although his respect for Aristotle was diminished as his travels made it clear that much of Aristotle's geography was clearly wrong, when the old philosopher released his works to the public, Alexander complained " Thou hast not done well to publish thy acroamatic doctrines ; for in what shall I surpass other men if those doctrines wherein I have been trained are to be all men's common property?

In terms of his sources, the One is like a combination of the Platonic Form of the Good, because it confers being and intelligibility on all things, and Aristotle's Unmoved Mover, which is the final cause of all things.

According to the principle of ontological parsimony, he holds that we do not need to allow entities in all ten of Aristotle's categories ; we thus do not need the category of quantity, as the mathematical entities are not " real ".

Aristotle's term logic had been concerned with the interrelations of terms such as " Socrates " or " man " (" all men are mortal, Socrates is a man, so Socrates is mortal ").

It is well known that in the Middle Ages all scholastic philosophers advocate Aristotle's " infinitum actu non datur " as an irrefutable principle.

Averroes's work on Aristotle spans almost three decades, and he wrote commentaries on almost all of Aristotle's work except for Aristotle's Politics, to which he did not have access.

Like all Islamic Peripatetics, Ibn Rushd admits the hypothesis of the intelligence of the spheres and the hypothesis of universal emanation, through which motion is communicated from place to place to all parts of the universe as far as the supreme world — hypotheses which, in the mind of the Arabic philosophers, did away with the dualism involved in Aristotle's doctrine of pure energy and eternal matter.

Like all Islamic Peripatetics, Ibn Rushd admits the hypothesis of the intelligence of the spheres and the hypothesis of universal emanation, through which motion is communicated from place to place to all parts of the universe as far as the supreme world — hypotheses which, in the mind of the Arabic philosophers, did away with the dualism involved in Aristotle's doctrine of pure energy and eternal matter.

First of all, on Aristotle's view, universals can be instantiated multiple times.

Hobbes has little time for the various disputing sects of philosophers and objects to what people have taken From Aristotle's civil philosophy, they have learned to call all manner of Commonwealths but the popular ( such as was at that time the state of Athens ), tyranny.

However, he didn't have all of Aristotle's works and those he had access to were from Arabic translations and Islamic commentaries.

He, therefore, abandoned the purely intellectual sphere and proposed an inquiry into the data given by the senses, from which he held that all true knowledge really comes ( his theory of sense perception was essentially a reworking of Aristotle's theory from De Anima ).

Aristotle's physical writings began to be discussed openly, and at a time when Aristotle's method was permeating all theology, these treatises were sufficient to cause his prohibition for heterodoxy in the Condemnations of 1210 – 1277.

Universal terms are the basic materials of Aristotle's logic, propositions containing singular terms do not form part of it at all.

Aquinas frequently quoted with approval Aristotle's definition, " Good is what all desire ".

* 20th century-Although the text is still little quoted, it maintains its status, apart from Aristotle's Poetics, as " the most delightful of all the critical works of classical antiquity.

This was a major departure from Aristotle's belief that heavier objects accelerate faster.

According to Aristotle's theory of perception, the senses perceive an object by receiving its form.