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 In the middle of the 16th century, Johann Clauberg would use for the first time the term “ontology” (from the Greek ὄντος (ontos): what is, what exists): this notion is found in the prologue of his book Elementa philosophiae sive ontosophia , publish in 1646. From then on, this term would be us profusely and works such as Ontologia, sive de ente in genere , by Jean Le Clerc, would appear in 1692, and later, in 1729, Christian Wolff would persist in its use by publishing Philosophia prima sive Ontologia (Marías, 1954).

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 With the advent of this new term, a little more confusion was add to the scenario in which the problem of metaphysics was deploy, since under the same name the reference to the transcendent ins and outs of the world (cosmology), the soul (psychology) persist. rational) and the supreme entity (theodicy), these entities b2b leads that were, by definition, beyond experience. The “normalization” of metaphysics under the name of ontology could be said to have occurr in the 18th century, precisely, with Wolff, giving life to a kind of “speculative excesses” that would soon come face to face with accurate challengers.

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 It is this context that explains, for example, the criticism undertaken by Kant, in the midst of the Enlightenment, through his Critique of Pure Reason , and carri out in relation to what he already directly call “dogmatic UK Cell Number metaphysics”: that metaphysics that tradition had consecrat as a systematic knowlge of entities outside the influence of time and space. Thus, with Kant, distrust was already beginning to incubate towards this suppos knowlge that, being consider the “queen of the sciences”, did not, however, provide sufficient support regarding the existence of the entities that he postulat as unconditional principles of what exists.

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