Philobuzz

    What was the Aristotle  metaphysics ? Aristotle 's metaphysics, roughly speaking, may be described as  Plato  diluted by common sense. He is difficult because Plato and common sense do not mix easily. When one tries to understand him, one thinks part of the time that he is expressing the ordinary views of a person innocent of philosophy, and the rest of the time that he is setting forth Platonism with a new vocabulary.  It does not do to lay too much stress on any single passage, because there is liable to be a correction or modification of it in some later passage. On the whole, the easiest way to understand both his theory of universals and his theory of matter and form is to set forth first the common-sense doctrine which is half of his view, and then to consider the Platonic modifications to which he subjects it.  What was the Aristotle theory of universals and  matter and form ? Aristotle theory of universals Up to a certain point, the theory of universals is quite simple.

  golden age era 8 to 14  I slamic philosophy of history /  history of Islamic philosophy Some therefore choose to demarcate this slice of philosophy’s history as ‘Philosophy in the Islamic World’. Despite the persistence of an association with a religion it is like calling philosophy in Europe ‘Philosophy in the Christian World’, which would not be true for nearly half of the history of Western philosophy  it is a less inaccurate option, and its adoption as an historico geographical label of convenience is acceptable. ‘Arabic–Persian’, this time relating to the languages in which the philosophy was written. The virtue of this is that it keeps in mind the fact, significant for philosophy in the Western tradition, that it was via Arabic that some of the key texts of antiquity were preserved and recovered. islamic golden age philosophy What follows here is an account of the leading thinkers in the Islamic world in the period between al-Kindi (c.801–73 CE) and Ibn Rushd (Averroes, 1126–98

 KANT II: ETHICS AND AESTHETICS The Critique of Pure Reason set out to curb the pretensions of speculative metaphysics while establishing a priori those principles which must be assumed if there is to be knowledge of an objective order. These principles enable the fundamental distinction between appearance and reality to be drawn with system and authority. The same concern for objectivity can be seen in Kant’s writings on ethics and aesthetics, both of which subjects he transformed entirely. There are two Critiques (1788 and 1790) which deal with these branches of philosophy, together with an earlier and in many ways more challenging work, the Foundations of the Metaphysics of Morals (1785). These works develop systems of value which not only purport to explore in a definitive way the entire question of the objectivity of moral and aesthetic judgement, but also to bring to completion the metaphysical speculations begun in the first Critique. Kant tries to rehabilitate, through the theo