ontology.the concept of being

ONTOLOGY. THE CONCEPT OF BEING

AS BEING SUBJECT TO THE ONTOLOGY. Ontology is the study of being as such, ie, of being as it is being. Is not subject to the ontology to determine that this or that being is being, but of determining what makes this and that are entities. If we say that being is everything that is, we can ask what is that on Io that all authorities agree, what they have in common, what are their notes or common characteristics. Faced with this question, we answer that the entities, considered as entities, they only have one thing in common: being, all I can say to all, regardless of their variations, they are.

THE GENETIC CONCEPT OF BEING. We know how to rise to the notion of Being, by abstraction. In fact, we can proceed by abstracting each general characteristics: they serve. The being appears as the more abstract concept that man can be formed from concrete entities, the self is the abstract notion of being.



THE PROBLEM OF DEFINITION OF "SER." This feature of the concept of Being (which has a single property) constitutes the main obstacle to reaching a definition of that notion. In the rules of correct logical definition study that the definition should be made from the genus and specific difference, but this means that there are other concepts with which to compare the concept to define. We clearly see that a notion that has only one feature is the most general and therefore, logically speaking indefinable.



ASPECTS OF BEING. Hessen distinguishes between two aspects "are the nature of being": being there and being well. Hessen understand that being there, means that an entity is, that something is there, while being well, would be the logical corollary of being there.

This distinction is similar but not identical with the difference that the scholastics established between essence and existence, referring first to be content, while the second was the real presence of being.

THE GENERAL AND THE INDIVIDUAL. The first question that arises when we investigate the nature of the forms of the case, is whether there is a general be so. Hessen responds that in the realm of the ideal are to be rational consideration and general nature, such as being logical, mathematical, ethical value, for example. But also realize that in the sphere of reality, all are presented as individual beings, that is, as singular, unique and indivisible.

Obviously, this finding at the level of reality, leads to a problem, because we, well beings understand reality, do so under general concepts, such as genus and species. To reach the general concepts, we must start with something in the reality of things in support of the formation of such intelligence concepts, Hessen believes that this foundation is in the common characteristics of being well. We discovered then that the general concepts are universal in the mind, but on the basis of things.

The finite and the infinite. Another duality that appears to consider ways of being, is that between the finite and the infinite. All beings and are presented as limited, as finite, in that something is missing, as are nothing. Thus we see that there are many possible characteristics of being, but not all people agree as well.

Has been coined a concept that meets all of the potential of being, understood as a realization of all possibilities in intelligence, looks like, therefore, the notion of being infinite.

BEING REAL. The first way of being there is to be real, be understood as existing. It is considered that a real being is existent in three different ways:

a) to be immanent to consciousness, ie as a thinking, feeling, pain, etc.

b) being immanent-transcendent, ie a content of consciousness is caused by external causes, including a perception that while there is in consciousness, is caused by factors external to consciousness.

c) the transcendent, that is, the set of real factors that cause us to look, this is the real being independent of cognition.

BE THE IDEAL. Being perfect is the one who can not be accessed by experience, but only by consciousness itself. We can state, with Hessen, four characteristics are ideal:

a) To be perfect is beyond spatial relationship.

b) To be perfect is beyond any temporal relationship.

c) To be perfect is beyond causation.

d) Being ideal can not be grasped by the senses.

IDEAL WAYS OF BEING. Hessen offers three modes of being ideal:

a) The only logical, given in the form of content of thought.

b) Being a mathematician, which occurs in the laws and mathematical notions.

c) Being axiological, which is given in values.