Book contents
- Frontmatter
- Contents
- Acknowledgments
- List of Abbreviations
- Introduction
- PART I THE HISTORY OF PHILOSOPHY AND ITS PLACE WITHIN THE SYSTEM
- PART II LOGIC AND METAPHYSICS
- 3 The Lectures on the Metaphysics
- 4 The Aristotelian Heritage in the Science of Logic
- 5 Aristotelian Questions
- 6 Essence and Concept
- PART III ARISTOTLE AND THE REALPHILOSOPHIE
- PART IV CONCLUSIONS
- Bibliography
- Index
6 - Essence and Concept
Published online by Cambridge University Press: 22 October 2009
- Frontmatter
- Contents
- Acknowledgments
- List of Abbreviations
- Introduction
- PART I THE HISTORY OF PHILOSOPHY AND ITS PLACE WITHIN THE SYSTEM
- PART II LOGIC AND METAPHYSICS
- 3 The Lectures on the Metaphysics
- 4 The Aristotelian Heritage in the Science of Logic
- 5 Aristotelian Questions
- 6 Essence and Concept
- PART III ARISTOTLE AND THE REALPHILOSOPHIE
- PART IV CONCLUSIONS
- Bibliography
- Index
Summary
I fatti nuovi erano maturati e caduti nella realtà della cognizione comune, quella cognizione ovvero consapevolezza che certi filosofi chiamano appunto ‘il reale’ per meglio distinguerlo dallo strascico delle loro private farneticazioni, quasi concedendogli un diritto di pallida cittadinanza ‘dans le domain de l'esprit’: eran caduti, spiccandosi, dure pere, dall'albero di natale d'una precedente sospensiva, denominata ‘il possibile’.
(C. A. Gadda, Accoppiamenti giudiziosi)Singularity and Opinion
At the end of Chapter 5 we saw that, for Aristotle, what happens to belong to a substrate can only be said in the mode of accidental predication. We have knowledge and definition of the ultimate difference; what may or may not belong to a substrate escapes determinacy and is instead the object of sensation and opinion (doxa). This does not imply the unknowability of the corruptible in general, but rather the undefinability of what is accidental about this or that substance. The definition of “man” is definitely incorruptible even if the man it is predicated of is not.
A science of man is possible insofar as we talk about universalities, remembering that the individual is indefinite and need not coincide with the universal in many respects. For example, medicine will tell me that once I apply a certain treatment to my chest my body will be healed of its cold.
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- Information
- Hegel and Aristotle , pp. 181 - 198Publisher: Cambridge University PressPrint publication year: 2001