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By Michael John Petry
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Extra resources for Hegel's Philosophy of Subjective Spirit: Vol.3: Phenomenology and Psychology
Example text
But what are universals? The answer given to this question was assumed to be within the framework laid out by Porphyry in his analysis of the three alternatives quoted above. Porphyry had asked first, whether species and genera subsist or are in the understanding alone; second, if they subsist whether they are corporeal or incorporeal; third, whether they are separate from or in sensibles. Historians have traditionally identified three main answers to Prophyry’s questions: realism, nominalism and conceptualism.
Sparrow, for instance, does not refer to a species taxon in our usage. In modern classificatory terms, sparrow is the family Passeridae, which includes multiple genera, and many species. The species level is instead constituted by Passer ammodendri, Passer castanopterus, Passer diffusus, Passer flaveolus, and so on. It is highly implausible that Aristotle could have had “in mind” the things we now identify as species taxa. At the end of his discussion Stamos reveals in a striking passage, what seems to really be lurking behind his objection to the “new orthodoxy”: Finally, when it comes to the traditional interpretation of Aristotelian species as essentialistic abstract classes, what must never be overlooked or underrated, it seems to me, is the sheer force and pervasiveness of that tradition.
According to the method of dichotomous division, a proper classification consists of a hierarchy of classes, each defined by the genus it belongs to, and its differentia within that genus. Furthermore, a genus should be dichotomously dividing according to which entities have a particular differentia and which do not. The genus of animate objects is divided into animals and vegetables according to the differentia of self-movement. Moving down one level in the hierarchy, the genus animal is divided into man and the lower animals according to the differentia of rationality.