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Ontology, therefore, is a thoroughgoing theory of categories.
Aristotle does little to frame his theory of categories, offering no explicit derivation of it, nor even specifying overtly what his theory of categories categorizes.
This entry has only scratched the surface of Hartmann's theory of categories.
For more detail on the theory of categories and its grounding, see the entry on Aristotle's Categories.
Hartmann's theory of categories entirely breaks with Kant's or Hegel's theories of categories by explicitly denying that categories are concepts.
The theory of categories is, for Hartmann, restricted to the relations of stratification and to the levels of being as such.
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In light of the recent advances in the neuropsychological theory of category learning [16], we expect that the relationship between category learning and perceptual learning might lead to new hypotheses about the neural substrate of perceptual learning, and the learning process itself.
This has endured as the paradigmatic approach to categories, and several recent authors have offered new theories of categories in this spirit of Aristotelian realism (see §1.4 below).
This method of distinguishing categories also provides a principled way of answering some of the central questions for theories of categories, including whether or not there is a single summum genus, and what the relationship is between linguistic/conceptual and ontological categories.
More important were a series of commentaries (one on the Categories, two each on the On Interpretation and on Porphyry's Isagoge, and one on Cicero's Topics) (see Medieval Theories of Categories), together with several other works on categorical and hypothetical syllogisms, logical "division," and on the differences between Aristotle's and Cicero's Topics.
The first half, die Kategorienlehre, is correctly addressed to Duns Scotus's theory of the categories as developed in his authentic commentaries on Porphyry's Isagoge, and Aristotle's Categories and De sophisticis elenchis.
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