Toward a Dynamic Conception of ousia

The dynamic concept of going out is a preliminary attempt to develop a dynamic concept that is not the existence of anarchists. It starts the process of reinterpreting the meaning of Audia by returning to Aristotle, a concept established by the Western Ontology. This reinterpretation opens up the possibility of understanding the dynamic nature of ontological identity and the principle of establishing such identity. In Aristotle metaphysics books development of the concept of energy, power and entelecheia will be discussed to show that there is a dynamic existential framework in work.

Aristotle uses not only (name) but also "(prote) ousia" as a high-quality term. (Since he considers that he clearly means "he protects" obviously from the context, he writes "affection" without qualification.) "Do you have such a problem?" Is it a protected outsider? But the problem is "What is a Socratic (protected) outpatient?" "And" (Protective) What is ousous? "(As there is no indefinite article in Greek, the question he asks must be inferred from the background from time to time.) In its name sense - Aristotle uses at least ta hupokeimena or" least something ". For example, Socrates is a "hupokeimenon" because he is "rebellious" universality and corrupted by his internal accident. "It is located"

When the word of Ausuto appears in Aristotle's sentence, it is not its origin to decide its meaning, it is this hidden history to use it. First, since the Greek word has no meaning to things, the word fills the gap of the existence of the language. The nearest two equivalents are on and chrema. Briefly, it's blue, every 2 feet in length, walking in action, anything including what you can say. Crema is used, consumed, consumed, or consumed, and nothing is rude in any form of possession. Ousia sticks and makes the owner emphasize someone. In money vocabulary, because something in something is constantly changing, Saudi Arabia is opposed to Clemata. There is a sense that Ousia belongs to some degree to everyone, but it belongs directly and completely to a few people. For Aristotle, the quest for the essence of existence begins with the observation that there are many aspects.