Physiologia: Natural Philosophy in Late Aristotelian and Cartesian ThoughtCornell University Press, 2000 - 426 pages Sixteenth-century Aristotelianism was the culmination of four centuries of commentary and criticism. Physiologia is one of the first books to provide an accessible and comprehensive guide to that tradition in natural philosophy. In an incisive and readable treatment, Dennis Des Chene illuminates the continuities and disruptions between medieval and modern philosophy and promotes a new understanding of the philosophical setting in which modern notions of science emerged. |
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Page vi
... Divine 239 PART II : Bodies in Motion 8. Motion and Its Causes 8.1 . The Definition and Mode of Existence of Motion 257 8.2 . Persistence , Conatus , and Quantity of Motion 272 122 168 212 255 8.3 . Natural and Divine Agency : The ...
... Divine 239 PART II : Bodies in Motion 8. Motion and Its Causes 8.1 . The Definition and Mode of Existence of Motion 257 8.2 . Persistence , Conatus , and Quantity of Motion 272 122 168 212 255 8.3 . Natural and Divine Agency : The ...
Page vii
... divine from the Cartesian corpus alone the significance to be attached to terms and propositions whose intended audience often con- sisted of Aristotelians . It is , moreover , on any but the most naive view of the timelessness of ...
... divine from the Cartesian corpus alone the significance to be attached to terms and propositions whose intended audience often con- sisted of Aristotelians . It is , moreover , on any but the most naive view of the timelessness of ...
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Page 28
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Contents
Natural Change | 17 |
Motus Potentia Actus | 21 |
21 Potentia and Actus | 24 |
22 Independent Existence of Motus | 34 |
23 Action and Passion | 40 |
24 Active and Passive Potentice | 46 |
Form Privation and Substance | 53 |
31 Principles of Change | 55 |
62 Existence of Ends | 177 |
63 Character of the Final Cause | 186 |
64 Teleological Reasoning | 200 |
Nature and Counternature | 212 |
71 The Uses of Nature | 213 |
72 Individual Natures | 227 |
73 Artifacts Human and Divine | 239 |
Bodies in Motion | 253 |
32 Substantial Form and Prime Matter | 64 |
33 Form as Substance | 76 |
Matter Quantity and Figure | 81 |
41 The Essence of Matter | 83 |
42 Quantity and Prime Matter | 97 |
43 Figure and Other Qualities | 109 |
The Structure of Physical Substance | 122 |
51 Matter and Form Distinguished | 124 |
52 Substantial Union | 134 |
Dispositions | 138 |
54 Substantial Form and Active Powers | 157 |
Finality and Final Causes | 168 |
61 Varieties of End | 171 |
Motion and Its Causes | 255 |
81 The Definition and Mode of Existence of Motion | 257 |
82 Persistence Conatus and Quantity of Motion | 272 |
The Problem of Force | 312 |
Parts of Matter | 342 |
91 Extensive Quantity and the Nature of Matter | 345 |
92 Substance and Space | 354 |
the Sufficiency of Extension | 377 |
World without Ends | 391 |
399 | |
406 | |
415 | |
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Common terms and phrases
accidental forms accidents according action active powers actual actus animals argues argument Aristotelian Aristotelian physics Aristotle Aristotle's artifacts Averroes Avicenna body called central texts Coimbra In Phys Coimbrans collision complete substance conatus conception concurrence conservation contrary corporeal substance created creation Cursus defined denote deny Descartes Descartes's determined dispositio dispositions distinct distinguished divine effect efficient cause ends essence existence extension figure final cause fluxus Fonseca In meta force formal Garber God's heat human individual inhere insofar instances intensive quantity John of St kind Leibniz material substance matter and form Mersenne Metaphysics mode motus move natural change Ockham Opera passive potentia patient perfect philosophers prime matter principle qualities quantity of motion question reason relation res extensa resistance respect rest Rule second causes sense soul space species Suárez Disp substantial form suppose terminus things Thomas Thomist tion Toletus In Phys virtue Zabarella
Popular passages
Page 1 - Si les phénomènes ne sont pas enchaînés les uns aux autres, il n'ya point de philosophie. Les phénomènes seraient tous enchaînés, que l'état de chacun d'eux pourrait être sans permanence. Mais si l'état des êtres est dans une vicissitude perpétuelle ; si la nature est encore à l'ouvrage, malgré la chaîne qui lie les phénomènes, il n'ya point de philosophie. Toute notre science...