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One most fundamental question that continues to exercise philosophers is put by William James: ? Aristotle, who wrote after the Pre- Socratics, applies the term category (perhaps not originally) to ten highest- level classes. They comprise one category of substance (ousiae) existing independently (man, tree) and nine categories of accidents, which can only exist in something else (time, place). In Aristotle, substances are to be clarified by stating their definition: a note expressing a larger class (the genus) followed by further notes expressing specific differences (differentiae) within the class. The substance so defined was a species. For example, the species, man, may be defined as an animal (genus) that is rational (difference). As the difference is potential within the genus; that is, an animal may or may not be rational, the difference is not identical to, and may be distinct from, the genus. Just Like Being There Watch OnlineApplied to being, the system fails to arrive at a definition for the simple reason that no difference can be found. The species, the genus, and the difference are all equally being: a being is a being that is being. The genus cannot be nothing because nothing is not a class of everything. The trivial solution that being is being added to nothing is only a tautology: being is being. There is no simpler intermediary between being and non- being that explains and classifies being. Pre- Socratic reaction to this deficit was varied. As substance theorists they accepted a priori the hypothesis that appearances are deceiving, that reality is to be reached through reasoning. Parmenides reasoned that if everything is identical to being and being is a category of the same thing then there can be neither differences between things nor any change. Being is what one who is sentient is in the way of mind, body, spirit, and their union, and what one knows about these things and those of similar life forms. To be different, or to change, would amount to becoming or being non- being; that is, not existing. Therefore, being is a homogeneous and non- differentiated sphere and the appearance of beings is illusory. Heraclitus, on the other hand, foreshadowed modern thought by denying existence. Reality does not exist, it flows, and beings are an illusion upon the flow. Aristotle knew of this tradition when he began his Metaphysics, and had already drawn his own conclusion, which he presented under the guise of asking what being is: ? Being There by Jerzy Kosi. Public opinion polls start to reflect just how much his 'simple brand of wisdom' resonates with the. In the gig poster community, creating artwork is more than just a career - it is a way of life. These artists are at the forefront of an expansion of the gig poster. Just like males compete. For it is this that some assert to be one, others more than one, and that some assert to be limited in number, others unlimited. And so we also must consider chiefly and primarily and almost exclusively what that is which is in this sense. Being, however, for Aristotle, is not a genus. Aristotle's theory of act and potency. Instead Aristotle launches into a rephrasing of the problem, the Theory of Act and Potency. In the definition of man as a two- legged animal Aristotle presumes that . At the point where they are united into a single being, man, the being, becomes actual, or real. Unity is the basis of actuality. Substances, in Aristotle, unite what they actually are now with everything they might become. The transcendental being. Those who adopt it are called Thomists. Thomistic analogical predication of being. Thomas pushes away from the Aristotelian doctrine. In the categorical classification of all beings, all substances are partly the same: man and chimpanzee are both animals and the animal part in man is . Just Like Being There MovieMost fundamentally all substances are matter, a theme taken up by science, which postulated one or more matters, such as earth, air, fire or water (Empedocles). In today's chemistry the carbon, hydrogen, oxygen and nitrogen in a chimpanzee are identical to the same elements in a man. The original text reads, . For the non- univocal agent is the universal cause of the whole species, as for instance the sun is the cause of the generation of all men; whereas the univocal agent is not the universal efficient cause of the whole species (otherwise it would be the cause of itself, since it is contained in the species), but is a particular cause of this individual which it places under the species by way of participation. Therefore the universal cause of the whole species is not an univocal agent; and the universal cause comes before the particular cause. But this universal agent, whilst it is not univocal, nevertheless is not altogether equivocal, otherwise it could not produce its own likeness, but rather it is to be called an analogical agent, as all univocal predications are reduced to one first non- univocal analogical predication, which is being. Thomas chose the analogy: all beings are like, or analogous to, each other in existing. This comparison is the basis of his Analogy of Being. The analogy is said of being in many different ways, but the key to it is the real distinction between existence and essence. Existence is the principle that gives reality to an essence not the same in any way as the existence: . What makes an individual substance . An analogy of proportion is therefore possible. They have no nature; an existence receives its nature from the essence it actuates. Existence is not being; it gives being . The stage is set for the concept of God as the cause of all existence, who, as the Almighty, holds everything actual without reason or explanation as an act purely of will. The transcendentals. One of these was the property, an essential universal true of the species, but not in the definition (in modern terms, some examples would be grammatical language, a property of man, or a spectral pattern characteristic of an element, both of which are defined in other ways). Pointing out that predicables are predicated univocally of substances; that is, they refer to . Thomas argued that whatever can be said about being is not univocal, because all beings are unique, each actuated by a unique existence. It is the analogous possession of an existence that allows them to be identified as being; therefore, being is an analogous predication. Whatever can be predicated of all things is universal- like but not universal, category- like but not a category. Thomas called them (perhaps not originally) the transcendentia, . Later academics also referred to them as . Greek, German and English, has only one word for two concepts, ast and hast, or, like Arabic, has no word at all for either word. It therefore exploits the Persian hast (existential is) versus ast (predicative is or copula) to address both Western and Islamic ontological arguments on being and existence. It manifests, for instance, that the main theme of Heidegger's Being and Time is ast. When, in the beginning of his book, Heidegger claims that people always talk about existence in their everyday language, without knowing what it means, the example he resorts to is: . Since Arabic, like Latin in Europe, had become the official language of philosophical and scientific works in the so- called Islamic World, the early Persian or Arab philosophers had difficulty discussing being or existence, since the Arabic language, like other Semitic languages, had no verb for either predicative . So if you try to translate the aforementioned Heidegger's example into Arabic it appears as . To overcome the problem, when translating the ancient Greek philosophy, certain words were coined like . Eventually the Arabic verb . Hence existence or Being was called . In fact when analyzed thoroughly, copula, or Persian ast ('is') indicates an ever- moving chain of relations with no fixed entity to hold onto (every entity, say A, will be dissolved into . Therefore, the whole reality or what we see as existence (. On the other hand, while Persian ast can be considered as the 3rd person singular of the verb 'to be', there is no verb but an arbitrary one supporting hast ('is' as an existential be= exists) has neither future nor past tense and nor a negative form of its own: hast is just a single untouchable lexeme. It needs no other linguistic element to be complete (Hast. In fact, any manipulation of the arbitrary verb, e. To solve the contradiction, it so appeared to Philosophers of Islamic world that Aristotle considered the core of existence (i. To translate such a philosophical image into Persian it is like having hast. It is clear that the Persian language, deconstructs such a composite as a sheer mirage, since it is not clear how to link the interior core (existence) with the exterior shell (is- ness). Furthermore, hast cannot be linked to anything but itself (as it is self- referent). The argument has a theological echos as well: assuming that God is the Existence, beyond time and space, a question is raised by philosophers of the Islamic world as how he, as a transcendental existence, may ever create or contact a world of is- ness in space- time. However, Avicenna who was more philosopher than theologian, followed the same line of argumentation as that of his ancient master, Aristotle, and tried to reconcile between ast and hast, by considering the latter as higher order of existence than the former. It is like a hierarchical order of existence. It was a philosophical Tower of Babel that the restriction of his own mother tongue (Persian) would not allow to be built, but he could maneuver in Arabic by giving the two concepts the same name wujud, although with different attributes. Thus, in his philosophy, the universal movement penetrates deep into the Aristoteliansubstance/essence, in unison with changing accident. He called this deep existential change . 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