Nature includes both God and creation and has four divisions: nature which creates and is not created (God), nature which creates and is created (the Primordial Causes), nature which is created and does not create (the Created Temporal Effects), and nature which is neither created nor creates (Non-Being).
Intuitively, this is the distinction between groupings such as the class of cows or horses, which reflect natural divisions ("cut nature at the joints"), and those such as the class of Cabinet Ministers or the class of endangered species, which reflect anthropocentric concerns.
Thus the theoretical posits of science reflect natural divisions in nature; for example, the periodic system for classifying the chemical elements reflects natural divisions between the elements.
The work does however have structure: Pliny uses Aristotle's division of nature (animal, vegetable, mineral) to recreate the natural world in literary form.
But the surfeit of choice brings a lot of stress with it and can lead to a kind of Manichaean view of food, a division of nature into the Good Things to Eat and the Bad.
Science emphasises that there is no division between nature and people.
The paper concludes with a discussion on the forest ideal and argues the need to challenge an embedded division between nature and culture in future planning for recreational running.
However, only the taxa species and genus were held to reflect ontological divisions in nature.
These four divisions of nature taken together are to be understood as God, presented as the 'Beginning, Middle and End of all things'.
Challenging the logic of the one and the many, Irigaray takes the self-division of nature, its being-two, as a model of autonomous self-development.
