“God created nature.
Nature is the opposite of spirit.
Nature is our favourite distraction.
Is Nature a material or formal cause?
Technology involves making over nature for human purposes.
What Hobbes calls the first law of nature, for instance, is
A phenomenon of nature turned into a force of nature.
Human nature is the “workshop of all things” (officina omnium, II.530d; IV.755b).
For Leibniz, the Kingdom of Nature and the Kingdom of Grace were parallel orders.
In the place of the old nature rears up a new “nature” of our own making.
Indeed, the laws of nature take the form of instructions to do this or that, such as the first law of nature
Even then the dependent nature alone is conventionally real and the perfect nature alone is ultimately real.
If Spinoza is seeking to eliminate anything, it is that which is above or beyond nature, which escapes the laws and processes of nature.
In short, Wang contended that our so-called physical nature was the original nature, by no means secondary to our heaven-nature.
In philosophy of science and metaphysics, laws of nature take center stage: Many explications of philosophical key concepts in philosophy of science essentially rely on laws of nature.
Because a manifold nature would depend upon the aggregation of true singularities, he concludes that just as there can be no inherently singular nature, there also can be no inherently manifold nature.
The reason they cannot have such a nature, according to the argument, is that they have neither a truly singular nature, nor a truly manifold nature, the two being exhaustive of all possibilities for entities that have a real nature.
But the constituent ontologist is justified in switching to Modus Tollens: If God exemplifies his nature, then he is distinct from it; God is not distinct from his nature; ergo, God does not exemplify his nature but has his nature by being identical with it.
Though perhaps his rhetoric gets the better of him in comparing man acting on his own nature to an animal acting on its own nature, Leibowitz’s central and apparently incompatibilist point is that freedom cannot be a function of acting according to one’s own nature if man’s nature “is only the last link in a causal chain of the forces of inorganic and organic nature which act upon him and within him” (ibid.).
Cleanthes says the goal (telos) is ‘living in agreement with nature’; Chrysippus, ‘living according to the experience of what happens by nature’; Diogenes, ‘being reasonable in the selection and rejection of what is according to nature’; Archedemus, ‘living completing all appropriate actions’; Antipater, ‘living continually selecting what is according to nature and rejecting what is contrary to nature’ (Arius Didymus 6a).
- the essential qualities or characteristics by which something is recognized
Example: it is the nature of fire to burn
- a causal agent creating and controlling things in the universe
Example: the laws of nature
- the natural physical world including plants and animals and landscapes etc.
Example: they tried to preserve nature as they found it
- the complex of emotional and intellectual attributes that determine a person's characteristic actions and reactions
Example: it is his nature to help others
- a particular type of thing
Example: he's interested in trains and things of that nature
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Cleanthes says the goal telos is living in agreement with nature Chrysippus living according to the experience of what happens by nature Diogenes being reasonable in the selection and rejection of what is according to nature Archedemus living completing all appropriate actions Antipater living continually selecting what is according to nature and rejecting what is contrary to nature Arius Didymus 6a