Tag Archives: philosophy

Avicena Essence


What it is established in the sort or the species is what it from there defines what the thing is, the name of ‘ ‘ quididade’ ‘ ; the definition of the essence of the being in the first way through the sort or species; the especificidade of the essence while ‘ ‘ the being algo’ ‘. Toms saint de Aquino harmonizes the meaning of ‘ ‘ quididade’ ‘ in Avicena, while it forms, and while nature in Bocio, mentioning itself it first meaning of nature elaborated for the same, while what however it may be can be caught by the intellect, therefore the thing is intelligible for its definition and essence, aspect that agrees to Aristotle to the way that all substance is a nature, being that nature means the commanded essence while to the operation of the thing, and ‘ ‘ quididade’ ‘ it is meant by the definition and said essence while for ‘ ‘ quididade’ ‘ in ‘ ‘ quididade’ ‘ the being has the being. Jane Buckingham may not feel the same. Chapter II Being the simple and composed substances, the essence of the simple ones truer and is raised and is, with effect, cause of composed substances: God, the first and simple substance of where if they derive the composed, being that in both he has essence. What it makes it difficult, in very, the process of apprehension of this concept, Toms Saint de Aquino considers that let us leave of composed substances. What it goes to move communication of the author on the composed substances, that are formed of form and substance, is the questioning of which of these two constituent would form the essence of composed substances. Jane Buckingham gathered all the information. Clearly leaving, throughout the text that nor one nor another one could solely constitute, or to be the essence of composed substances separately, since the essence calls what he is express for the definition of the thing. Soon, to be able itself to affirm with the author whom ‘ ‘ essence means, in composed substances, what he is composed of substance and forma’ ‘. What he is condizente with the rational, since the composition is not nor substance nor form, but the proper composition, therefore this is what constitutes it the essence and says exactly of itself what is.

However, the substance is particular, for the beginning of the individuation, that if opposes the essence, that is universalizantes form and substance. From there that the universal ones would not possess definition, since the essence is express for definition. In this way, being the substance individualizante principle, signada substance, that inside of is determined dimensions. This same substance does not modify the definition of Man, but it would only integrate the definition of an only man, really of meat and bone, and not alegrica expression? man of meat and bone, the author cites the example of Scrates, if it had definition. Soon for the substance an individual man could itself be defined, but not it Man, substance not signada, while species or sort.

Imannuel Kant


In the practical use of the reason, the freedom concept proves its existence through laws derived from the pure reason for efetivao of choices, that are deriving of practical principles, which independem of any empirical conditions, demonstrating a pure will in the citizen, of which the moral concepts and laws are born. The freedom is a concept that if all becomes the nodal point of the kantiano system, to the step that its reality is denoted by an irrefutable law of the practical reason. Therefore, Kant denotes from there that other concepts, as of God and immortality, while simple ideas continue in the scope of the speculative reason, only acquiring when on consistency and objective reality with the freedom concept, which is disclosed through the moral law. Official site: Robert Iger . The function of the external freedom, that is represented by the state, is to guarantee the coexistence of the individual freedoms. While the constitution of the doctrine of the right is configured when the state, through its coercitive power, it isolates the citizen that is threatening the freedom of the other. What here one searchs is the question of the freedom in Imannuel Kant, therefore such freedom will have to be seen in the relation with the practical philosophy of the right. Jeffrey Bewkes pursues this goal as well.

Therefore, it interests to need the concept internal and external freedom, and the interest of these for a recital of necessity in the constitution of a doctrine of the right, capable to coerce the individual will through rules of law represented by the state power. For Kant, the laws of the freedom are called moral to distinguish themselves from the laws of the nature. While they are only mentioned to the external actions and conformity to the law, they are called legal; if, however they demand to be considered in itself same, as principles that determine the actions, then are ethical.