substances. Atoms have their shape, position and arrangement, and these properties
are mirrored in the properties of visible substances. Since the arrangement is one of
most important characteristics, the observable substances are reflections of aggregates of atoms. From the modern point of view, Democritian atoms are similar to
molecules, rather than to atoms. It is clear that the idea about atoms includes also
the existence of the empty space, in contrast to the concept of the fulfilled space,
which arises from the presumption of the continuity. Polarization on these two
opposed comprehensions of the space is still an actual problem in science and
metaphysics, and it appears as one of the basic questions in cosmology.
From the metaphysical point of view the problem of matter, the substance, is in
close relation with the concept of identity. The metaphysics of identity Aristotle is
examining by unification of two notions, subject, hypoikeimenon (tpojeilemom),
and being (otria).
Later in this book I will discuss two levels of identity: the primary identity that
represents the identity of elemental microparticle, and the secondary identity, which
is the identity of the particular unit or individual (particular macromolecular
structure, or living cell).
Since Aristotle in his physics does not accept empty space, he did not consider
the existence of space as a category. Instead the space, Aristotle is using the notion
of position (sopor). Fundamental category in his physics is the time in the sense of
change. Focusing on tpojeilemom, loq/η, and rseqeri1 (subject, form, and
deprivation), i.e. on substance, properties, and the possibility of change, has been
the ideal starting point for the development of chemistry—the practice of mutual
transformations of substances! Such Aristotelian view has probably been the reason
that the space as category did not appear in the traditional chemical science until the
second half of 19th century, when van’t Hoff and LeBel have established the basic
concepts of spatial configurations of molecules.
Aristotelian words without the space on the one side, and the atomistic Platonian
world based clearly on the analysis of a perfect aprioristic space on the other side,
both were reflected through the long history, not only in science, but also in other
fields such as fine art. Mediaeval sacral painting, especially after the philosophy of
St. Thomas Aquinas (1225–1274), and the establishment of the authoritarian
aristotelism is not focused on the representation of space but rather on the representation of the hierarchical structure of the world. Human figures are planary
positioned on the (frequently gold) background. In contrary, Renaissance that
emerged from the resurrected Neoplatonism has introduced another comprehension
and representation of the space by using perspective. The figure by mediaeval
gothic painter Cimabue (nearly 1240–1302), and the renaissance figure by Fra
Angelico (nearly 1395–1455) that is shown below it clearly demonstrate this
conceptual change.
2 Perceptions, Experiments and Principles
25
are mirrored in the properties of visible substances. Since the arrangement is one of
most important characteristics, the observable substances are reflections of aggregates of atoms. From the modern point of view, Democritian atoms are similar to
molecules, rather than to atoms. It is clear that the idea about atoms includes also
the existence of the empty space, in contrast to the concept of the fulfilled space,
which arises from the presumption of the continuity. Polarization on these two
opposed comprehensions of the space is still an actual problem in science and
metaphysics, and it appears as one of the basic questions in cosmology.
From the metaphysical point of view the problem of matter, the substance, is in
close relation with the concept of identity. The metaphysics of identity Aristotle is
examining by unification of two notions, subject, hypoikeimenon (tpojeilemom),
and being (otria).
Later in this book I will discuss two levels of identity: the primary identity that
represents the identity of elemental microparticle, and the secondary identity, which
is the identity of the particular unit or individual (particular macromolecular
structure, or living cell).
Since Aristotle in his physics does not accept empty space, he did not consider
the existence of space as a category. Instead the space, Aristotle is using the notion
of position (sopor). Fundamental category in his physics is the time in the sense of
change. Focusing on tpojeilemom, loq/η, and rseqeri1 (subject, form, and
deprivation), i.e. on substance, properties, and the possibility of change, has been
the ideal starting point for the development of chemistry—the practice of mutual
transformations of substances! Such Aristotelian view has probably been the reason
that the space as category did not appear in the traditional chemical science until the
second half of 19th century, when van’t Hoff and LeBel have established the basic
concepts of spatial configurations of molecules.
Aristotelian words without the space on the one side, and the atomistic Platonian
world based clearly on the analysis of a perfect aprioristic space on the other side,
both were reflected through the long history, not only in science, but also in other
fields such as fine art. Mediaeval sacral painting, especially after the philosophy of
St. Thomas Aquinas (1225–1274), and the establishment of the authoritarian
aristotelism is not focused on the representation of space but rather on the representation of the hierarchical structure of the world. Human figures are planary
positioned on the (frequently gold) background. In contrary, Renaissance that
emerged from the resurrected Neoplatonism has introduced another comprehension
and representation of the space by using perspective. The figure by mediaeval
gothic painter Cimabue (nearly 1240–1302), and the renaissance figure by Fra
Angelico (nearly 1395–1455) that is shown below it clearly demonstrate this
conceptual change.
2 Perceptions, Experiments and Principles
25