In Aristotelian’s the Unmoved Mover, there’s this prime mover or first cause that’s necessary to explain its existence and its main allude is that God as the First cause. To begin with, Aristotle’s cosmological view on God as the Unmoved Mover is the ultimate cause of all change in the natural world. Aristotle distinguished a distinction between potentiality and actuality; he concluded that the only way to explain how the change can happen is to think that something actual is prior to whatever is potential. According to Aristotle, the mover is not an efficient cause, a mighty force exerting its power. He referred the Unmoved Mover as the “reason for” or the “principle of” motion.
With an explosion with infinite energy being the explanation of how our world started there had to be a being to first start the explosion. The explosion would be considered has the first beginning to produce another being. Everything that has a beginning was produce by another being. An eternal being never had a beginning because it has always been in existences. Therefore, an eternal being was never produced by another being.
In my opinion, the events that are taking place in King Oedipus are unavoidable due to the way in which Sophocles has portrayed determinism and agency throughout the play. Determinism (Fate) refers to a higher being (God) controlling one’s live since birth and the absence of one’s control over his or her destiny even till death. Agency (Free Will) on the other hand refers to human’s ability to decide on the life path they wish to take and the freedom for one to choose their own destiny. In King Oedipus, Sophocles wrote the play in a manner where it will be impossible for the characters to escape fate. The power of god, specifically Apollo, was demonstrated when all the prophecy that was told to the
A Daoist would follow the Dao in order to live a good life. The article states that “The Dao is the universal necessity underlying all things and controlling their existence, and the Dao is the very beginning of all things (Xie 2000, 470).” This means that the universe and everything in it, as well as how the universe is controlled, is the Dao. To paraphrase the words of Dao De Jing, “I don’t know exactly what it is, but it’s an infinite mystery that created the universe. It does not have a name, so I call it “the way.”” This force that runs the universe is described as impersonal, unlike the Christian idea of God, with no greater plan outside of being the force for life, acting in a natural way, as nature does. This way of acting in a natural way is how the Dao wants one to act.
He argued that everyone had the ability to understand this principle but instead act as if they are asleep. Therefore, by contradicting himself, it forced his readers to make up their own minds. Heraclitus was able to represent unity through opposites, he believed that “despite the fact that there is universal change, there is a single, unchanging, law of the cosmos-the logos which both underlines and governs these changes” (24). For Heraclitus, the sign of logos was fire, an element which is “always changing, yet always the same” (24). Heraclitus uses abstract statements such as “the same thing is both living and dead, and the waking and the sleeping, and young and old; for these things transformed are those, and those transformed back again are these” (31) to get his readers thinking.
In Bless Me, Ultima, the Golden Carp was regarded as one of the most complicated symbols due to the shear wisdom and moral guidance it provided. It was able to challenge Antonio’s sole Catholic beliefs in exchange for a more cultured identity. At first, Antonio detested pursuing the fish, feeling as though he would abandon God. However, Antonio learned valuable life lessons, like how although some religious traditions differ, they still provide equal life lessons. Rudolfo Anaya was able to incorporate this symbolism beautifully; he not only represented that there is more to life than blindly following a religion, but that it’s in fact taking in the cultural knowledge and life lessons from a religion that benefit the most.
Dante Hero Essay Pieces of writing are often viewed as a product of their origin time period, even in the modern day it is not uncommon to view our time plane as independent to what preceded as if we were somehow separate from every moment that came before. Instead every aspect of a story is ingrained with the message of millenniums before it, so much so the effect that the present has pales in comparison. This is present throughout Dante’s inferno written by Dante Alighieri as it is not merely a representation of the time period it originated from, rather the present represents the top of an iceberg whose very existence and stature are fully dependent on the times that preceded. This phenomenon of the past is fully present in Dante’s epic hero cycle. Dante’s resurrection reveals to be heavily influenced by the history of humankind.
Plato's theory of Forms holds that every object has one true ideal non-materialistic Form, which represents its very essence. While an object’s Form is an abstract philosophical concept, its material realisations are genuine in existence. Notwithstanding the indefinite number of possible manifestations that can theoretically be produced, all the actual ones come under the umbrella of the given term. In a nutshell, the basic premise of this classical theory is that the language’s economic nature cannot accommodate to name separately the potentially infinite number of individual particulars that one object can possess. Even if the language could allow such proliferation, the introduction of additional names would clearly imply that different
Fichte thought that the world of appearances in space and time is posited by the Absolute Spirit as the objectification of its will, as the raw material for its duty. It is objective to man because he is finite, and the mistaken notion that what is outside of the human mind must be material has given rise to the customary forms of dualistic and even to materialistic philosophies. Actually, Fichte wrote, what is beyond us is Absolute Mind, as Berkley had suggested. And as Spinoza had pointed out, Fichte continued, there is only one Substance in the universe, namely god, though Spinoza failed to see that even extension is a form of conscious experience. He insisted that Spinoza’s “Substance” must be interpreted wholly in terms of spirit.
Kainz points out that the passages in Aristotle commonly used to indicate support of natural law, come from the Rhetoric "Universal law is the law of nature. For there really is, as everyone to some extent divines, a natural justice and injustice that is binding on all men, even on those who have no association or covenant with each other" These are embedded in a section giving advice to lawyers on how to argue cases. But though Aristotle may not be as clearly a natural lawyer as some have thought, he does bequeath three important ideas that get taken up by natural law later on. First Aristotle speaks at length concerning teleology and the notion that all natural objects have an end they are internally driven to fulfil and that to understand a thing we must understand the end toward which it aims. Second, in the Nicomachean Ethics, Aristotle applies this principle to discover the end of human beings, arguing that humans, as natural, aim at some specific highest good for humans, which he defines as happiness—virtuous, rational, satisfactory activity (1097a15–1098a15).
Furthermore, he claims that an eternal motion is what brought the heavens into being, and that this constant motion is what causes the changes seen in nature. All of this is fueled by the idea that the infinite is a principle beyond what is in the normal scope of our understanding; it is an underlying force that provides the structure to the world. According to Anaximander, the