Accident (philosophy)An accident (Greek συμβεβηκός), in metaphysics and philosophy, is a property that the entity or substance has contingently, without which the substance can still retain its identity. An accident does not affect its essence. It does not mean an "accident" as used in common speech, a chance incident, normally harmful. Examples of accidents are color, taste, movement, and stagnation. Accident is contrasted with essence: a designation for the property or set of properties that make an entity or substance what it fundamentally is, and which it has by necessity, and without which it loses its identity.
Nature (philosophy)Nature has two inter-related meanings in philosophy and natural philosophy. On the one hand, it means the set of all things which are natural, or subject to the normal working of the laws of nature. On the other hand, it means the essential properties and causes of individual things. How to understand the meaning and significance of nature has been a consistent theme of discussion within the history of Western Civilization, in the philosophical fields of metaphysics and epistemology, as well as in theology and science.
Process philosophyProcess philosophy, also ontology of becoming, or processism, is an approach in philosophy that identifies processes, changes, or shifting relationships as the only real experience of everyday living. In opposition to the classical view of change as illusory (as argued by Parmenides) or accidental (as argued by Aristotle), process philosophy posits transient occasions of change or becoming as the only fundamental things of the ordinary everyday real world.
Aristotelian physicsAristotelian physics is the form of natural science or natural philosophy described in the works of the Greek philosopher Aristotle (384–322 BC). In his work Physics, Aristotle intended to establish general principles of change that govern all natural bodies, both living and inanimate, celestial and terrestrial including all motion (change with respect to place), quantitative change (change with respect to size or number), qualitative change, and substantial change ("coming to be" [coming into existence, 'generation'] or "passing away" [no longer existing, 'corruption']).
Four causesThe four causes or four explanations are, in Aristotelian thought, four fundamental types of answer to the question "why?", in analysis of change or movement in nature: the material, the formal, the efficient, and the final. Aristotle wrote that "we do not have knowledge of a thing until we have grasped its why, that is to say, its cause." While there are cases in which classifying a "cause" is difficult, or in which "causes" might merge, Aristotle held that his four "causes" provided an analytical scheme of general applicability.
Active intellectIn medieval philosophy, the active intellect (Latin: intellectus agens; also translated as agent intellect, active intelligence, active reason, or productive intellect) is the formal (morphe) aspect of the intellect (nous), according to the Aristotelian theory of hylomorphism. The nature of the active intellect was a major theme of late classical and medieval philosophy. Various thinkers sought to reconcile their commitment to Aristotle's account of the body and soul to their own theological commitments.
Aristotelian ethicsAristotle first used the term ethics to name a field of study developed by his predecessors Socrates and Plato. In philosophy, ethics is the attempt to offer a rational response to the question of how humans should best live. Aristotle regarded ethics and politics as two related but separate fields of study, since ethics examines the good of the individual, while politics examines the good of the City-State, which he considered to be the best type of community.
