Aristotle 's And Primary Substance

Matter is defined by Lucretius as a primordial entity free of void and decay; they are the atoms that create entities. Atoms and primordial entities are synonymous with each other: the solidity of matter is called “procreant atoms, matter, seeds of things, or primal bodies, as primal to the world” (107-108). Lucretius uses all these words, emphasizing the simplicity of his philosophy. This simplicity is explained as he declares: “primal bodies are solid, without a void” (596). Because he believes that all entities are composed of primal bodies and a void, the primal body must be free of any void, thus giving substance to the object. He declares that entities are composed: “partly primal germs of things, and partly unions deriving from the primal germs” (566-567). This definition states that all matter consists of atoms, which, when combined, form molecules. Molecules, as defined by science, are the “unions” of atoms. This scientific principal is further explained: “So primal germs have solid singleness, which tightly packed and closely

The form of an object helps clear up its behavior. Aristotle calls the forms of living things “souls,” which are of three kinds: plants, animals, or human beings. Because Aristotle believed that the soul is merely a set of determined features, he didn’t regard the body and the soul as two separate individuals that mysteriously combine to from an organism.

Humes said that we have no access to substance; only perception. Substance cannot be derived from impressions of sensation such as a color, smell, taste or sound; neither can it be derived from impressions of reflection from passions or emotions; so, “there is, properly speaking, no idea of substance at all.”

The two philosophers, however, had some differences in regard to the number of substances and their attributes. In spite of the fact that Descartes’ definition presents God as absolutely faultless; this presentation does not see him as more of a substance than every other finite substance. Descartes does not show God as the only substance, but he holds that there are other finite substances. Accordingly, the term ‘substance’ is not applied universally to God but as well as, to all other creatures. While some created things need only the normal concord of God to exist (in that case substances), others can only exist with the help of other created things. Such things are referred to, as per Descartes, attributes of substances.

The first supporting argument which I will present to support substance dualism is Divisibility. In earlier writings, Descartes divides the objects of our perception into two main classifications: mental substances pertaining to the mind and physical substances pertaining to the body (Alanen, L., 1996). Any substance with mental properties has an absence of physical properties and any substance with physical properties has an absence of mental properties (Rodriguez Pereyra, G., 2008).

Since Plato, two mutually exclusive yet essential categories of reality have been posited, one of concrete particulars and the other being abstract universals. Particulars are “unproblematic,” but universals may be entirely extant in many positions with no influence on the universal itself. A particular “distinguishing mark is that is exhausted in the one embodiment, or occasion, or example.” (Campbell 298) Particulars are unproblematic because they are restricted to a single point at any given time, not like universals which exist in different locations and are wholly present in those instances. The number of examples which contain the abstract universals are not diminished in quality of the universal. Campbell posits that this “problem” can be alleviated if properties were not universal at all. There is a distinction between abstract and concrete which differs from the distinction between universals and particulars. This is because particulars and universals can both be abstract where only particulars can be concrete. The particulars that

The following essay is a response to George Berkeley’s Dialogues between Hylas and Philonous, in which he argues that the Cartesian notion of substance is incoherent, that the word "matter" as Descartes uses it, does not mean anything.

Substance dualism is a never ending argument in the Philosophy world as it’s been going on for decades. It is the view that the universe contains two important types of entity which is mental and material. The structure of this paper is that four main argument leads to one conclusion. Firstly, I’ll argue about Descartes’s ‘separability argument’ which stands as the definition of Substance Dualism. Secondly, I’ll argue that mental and physical have different and perhaps irreconcilable properties. An argument is not complete without a counter argument which in this case the “pairing” problem that exists in Descartes theory is highlighted and where is the interaction of material and immaterial takes

Books Zeta, Eta and Theta, together form the central part of the Metaphysics, with a focus on their general topic ‘substance’: its classification and relation to matter and forms, to actuality and

He was the first to study formal logic, founded called the Lyceum and tutored kings. He influenced Jewish, Christian and Islamic traditions and beliefs. The Catholic Church took his view of a universal hierarchy and added the divine, the heavenly and the demonic to make their “Great Chain of Being.” Aristotle even had a basic idea of evolution based on God’s plan for the world (IEP). It is possible that he was the last person to know everything there was to know in his own time (Neill 488). His contributions to our understanding of the world are innumerable, despite that only about a third of his work survived. He contributed to philosophy as much as Plato, if not more. He took Plato’s theory of forms and changed it, making it his own, and in the process resolved the problems that he had noted, as well as those pointed out by Plato and others. He called his new theory he called Hylomorphism. Hylomorphism’s way of thinking stands directly opposite that which Plato’s forms encourage. Aristotle did not see the world as a reflection of another filled with forms but as the physical embodiment of the forms. The substances are created by the innate forms in the matter and are the only way we can perceive forms. This means that to Aristotle a substance did not have form only in an abstract world of forms but was contained by the object in and of

Aristotle has a different view on the make-up of the soul. In Aristotle discussion On the Soul he talks about the kinds of souls possessed by different living things such as plants, animals and, beings. Aristotle then goes on describing the substance that makes up the soul, the first is matter which is not this in its own right, the second is form which makes matter this and the third form is the compound of matter and form. Every living body is a substance and the soul is the actuality of the body. The soul

Primary qualities, however, are objective and include aspects such as an object’s height and weight (Paquette 212). Through this, Locke claimed that the existence of objects can be made certain due to the primary qualities it possesses (Paquette 212). Similar to Descartes, Locke believed in a sense of existence. However, in his view, the facts from the primary qualities proved the object exists because the object exists within itself (Paquette 212).

Is there an argument to be made for substance and form being similar because “A person is an individual substance (479)?”

First, in order to consider the advantages of Spinoza’s substance monism over Descartes’ dualism it is necessary to show how each philosopher demonstrates their substance dualism or substance monism.

It is also important to say that he also believes the soul is the form of the body in part, because the soul is the organization of the parts the body, the body is matter and it or soul is the form-the actual living body. To reiterate this point Aristotle offers us the example of a corpse and a bronze or wooden hand and states that these are not forms as they “lack the potentiality to perform the function of a hand”.7this would also suggest that once we are dead we undergo a material change which stops function and makes us akin to a statue. Aristotle then goes on to discuss matter which he says is “the matter that is the subject necessarily has a certain sort of nature....fire has a hot and light nature”8. He states that matter is what earlier philosophers focused on and it was how they explained the order of the world. Aristotle however does not believe that this is the way in which we should study nature, he believes we should ask what gives each natural substance its characteristic and we should look at “how each thing has naturally come to be, rather than how it is...then state their causes”9. Therefore he concludes that a prior observational investigation is best and that we should study the form.