True Nature of reality

In any case, the paths the atoms think are determined by rigid natural laws so that only certain arrangements are possible and no others. This is comeback to Parmenides, who did non se that twain empty space and social movement were real. The atoms are infinite in number and dispersed finished an infinite void. They are similarly of various shapes. When they collide and bond to different shapes, they form over time the concrete bodies we sack make up one's mind and touch. Underlying on the whole things, therefore, are the alike atoms, the same basic substance, arranged in different shipway to take what we perceive through the senses. And I daresay that in time this forget be demonstrated to totally.

MYSELF: Well, yes, in a way, though the throw is much much complex than that, and in fact, the more we k nowadays, the more complicated it gets.

MYSELF: Yes, provided they are not indivisible, and they are do up of smaller units that do cohere in ways producing different physical properties.

ARISTOTLE: At least you are all talking about one reality and not that unknown duality of my teacher, Plato. I think some of what you are locution fits my division of the receptive arena into form and matter, though I see these as two features of reality that can be distinguished only in thought and not in fact. Forms do not exist as separate entities moreover are embedded only in particular things. each object has both form and matter. Form is what we refer to when we appellation a

Jones, W.T. The Medieval Mind: A History of Western Philosophy. New York: Harcourt Brace Jovanovich, 1970.

MYSELF: Actually, it is not, given that we now believe that every substance is in a mental process of change toward disintegrating into its component parts. We see every system as tending toward entropy, or a return to a primaeval state, which in your terms would be a reversal of the quatern causes.

ARISTOTLE: The essence of what underlies all substance is not an atomic organize but a potentiality that becomes an actuality through change.

I am interested in analyzing every object in the mankind and in being able to do so in a language that is comprehensible. Every object is thus both a potential and an actuality, making it in effect an enclose and self-contained teleological system. I suppose in your world this self-actualization of every substance is no longer considered valid?

SEXTUS EMPIRICUS: I have been listening to this discussion with interest, and I can see that some of you rely too heavily on stunning perception, which I believe should produce skepticism in all of us. The desire to understand reality is itself very real, but it is also somewhat futile. We are always trying to make judgments ground on the limited knowledge we possess, and indeed the limited knowledge that we can possess. I hold that anything that can be sustain can also be denied--we have just seen this in this discussion as Aristotle denies the affirmations of Democritus, and Plotinus denies the affirmations of Aristotle. I could easily deny the affirmations of Plotinus, but in truth this is a never-ending cycle. Whatever appears to be true, may not be true, just as our sensory perceptions may be reality, but they may again not be reality.

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