The antithetical terms universals and particulars are the usual words employed to denote respectively entities which nearly, though not quite,(¿øÁÖ: For example, prehensions and subjective forms are also particulars.) correspond to the entities here termed eternal objects, and actual entities. These terms, universals and particulars, both in the suggestiveness of the two words and in their current philosophical use, are somewhat misleading. The ontological principle, and the wider doctrine of universal relativity, on which the present metaphysical discussion is founded, blur the sharp distinction between what is universal and what is particular. The notion of a universal is of that which can enter into the description of many particulars; whereas the notion of a particular is that it is described by universals, and does not itself enter into the description of any other particular. According to the doctrine of relativity which is the basis of the metaphysical system of the present lectures, both these notions involve a misconception. An actual entity cannot be described, even inadequately, by universals; because other actual entities do enter into the description of any one actual entity. Thus every so-called universal is particular in the sense of being just what it is, diverse from everything else; and every so-called particular is universal in the sense of entering into the constitutions of other actual entities. The contrary opinion led to the collapse of Descartes many substances into Spinozas one substance; to Leibnizs windowless monads with their pre-established harmony; to the sceptical reduction of Humes philosophy-a reduction first effected by Hume himself, [77] and reissued with the most beautiful exposition by Santayana in his Scepticism and Animal Faith. (PR 48)
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2002-03-13 02:30:31
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2002-03-22 22:12: 3
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2002-03-23 02:56:53