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The of Being in Thales: An Analytical Study

Marwan Ali Hussein1 1College of Education, University of Kufa, Iraq

Marwan Ali Hussein . The Metaphysics of Being in Aristotle Thales: An Analytical Study - Palarch’s Journal Of Archaeology Of Egypt/Egyptology 17(7), 3713-3721. ISSN 1567-214x

Keywords: Metaphysics; Being; Philosophy; Aristotle Thale.

ABSTRACT The problem of existence is one of the most important problems that have plagued philosophers since ancient times. Research and studies have continued on this issue, which philosophers have made one of the main topics of philosophy in addition to the theory of knowledge and values to this day. Heidegger, for example, wonders, in the twentieth century, why was there and was not nothing? This question revealed the crisis of existence among philosophers, until a whole philosophy became stained in the twentieth century in the name of existential philosophy. Hence, this research comes to shed light on this problem through the vision of the first teacher, Aristotle, Thales.The Aristotelian vision was distinguished in the search for existence, as we find a mixture of logical research, cognitive research and natural research that was characterized by the nature of biological studies.The Aristotelian vision was also distinctive because it corrected what had been missed from previous philosophers of Aristotle, especially in the research of causes and their diversity, in addition to the fact that the evidence that Aristotle leads to prove the existence of God, which is the evidence of movement, will appear strongly in Islamic philosophy, especially among the owners of the peripheral philosophy. Likewise among those who hold Christian philosophy, who tried to dye their theological teachings with Aristotelian philosophy.

METAPHYSICS TOPICS ARISTOTLE THALES First philosophy studies "being with what is existence". In the sense that it deals with the general characteristics that are of the nature of truth, that is, to study the general principles on which the formation of truth is based (1). If science is the search for causes and disclosure of them, then the science that is concerned with searching and uncovering the first causes should be called the first science, and if philosophy is the science, then the branch of philosophy pertaining to research in causes or first principles deserves to be called in the name of first philosophy (2).

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This science, which is the first philosophy, is the most general of sciences, because it searches in the most general causes, since the causes and the first principles are inclusive of all other types of causes. It is the second most certain science because it searches for the first principles, and the first principles are the highest degree of certainty. It is the most beneficial science because it gives us knowledge of the first causes, and knowledge of the first causes is the most science given to the largest portion of knowledge, and it is the most abstract science because it is looking at the most distant from reality. It is the most honorable of sciences because its original subject is the most noble of subjects, as it is Allah (3). Aristotle calls it in another place the first philosophy, because it searches in the principles of things and their first causes, and it may be called as well because it searches existence in terms of existence, as Aristotle says elsewhere (4).

Hence, some historians of philosophy have united the topic of existence and post-nature, because the philosophy of the ancients is distinguished as an existential philosophy, as it dealt with research the principle from which existence emerged and the destiny that ends to it (5).

This is what Aristotle explained by saying that "there is one science of the sciences to consider identity for its essence, and to consider things that are for identity in itself identity separate from them" (6). Hence, we understand that the theoretical sciences, if they are higher than the practical sciences, as previously mentioned in the research, then the first philosophy, wisdom, or divine science is the highest theoretical science, due to the previous considerations. The metaphysical books, that is, after nature, have been called by this name because they come after naturalism according to Andronicus' classification of Aristotle's writings. However, it is any label also indicates the content, in the sense that metaphysics (after nature) is concerned with the first principles and the higher causes (7). But the logical arrangement of the sciences is as follows: to start with logic, then after nature, then naturalness, then morals and art are different. What is important in this division is that we begin the search for metaphysics first before the natural. For a systematic reason, which is that the search for physics implies the search for the essence, then in power and action, then on the four causes, and these researches are the subject of theology (8).

THE ELEMENTS OF METAPHYSICS 2. 1 The Essence It was previously presented that the first or post-natural philosophy studies existence as it exists or as it is existence. The word has its general connotation that accommodates the various parts of existence that include things, adjectives and actions. But its special topic is towards the first existence which is for the essences because the existence of the essence is towards the first existence among all parts of existence, as we have to refer to it and we are going to talk about a nature towards the existence that is for the attributes or towards the existence that is for actions, as well as the same with any manner of parts.

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Thus, the main problem that the first philosophy deals with is the analysis of the concept of essence and the explanation of the causes of the existence of essences (9). The first thing we have to do here is to know the essence and discover its qualities. The essence is what all the predicates (the ten sayings) bear upon, and as a result of that, it is the first and first of all things in existence, for if there was no essence, then everything would be null, so the essence in this sense was one of the principles of the first things (10). Essence is the most deserving of the categories in the name of existence, while the remaining nine categories are not called existences except by dependency because they are states of the essence, and it is preceding them, so they are corrected by it. It corrects itself by itself (11). It can be said that the essence is to be a partial thing singular in the strict sense (12). Herein lays the disagreement between and Aristotle, because Plato sees that real existence is the existence of the totality or essence, while the other being is not a real existence, because it is a combination of being and non-existence. While Aristotle holds that the true existence is the partial because the totality is nothing other than the common characteristics of several particles (13).

This interpretation still raises a large number of problems, because if science is knowledge of the true existence, and the real existence - according to this saying - is the essence in the sense of the partial, then science will then be knowledge of the partial. But we see it in another place that denies that science is the science of particles, because science is knowledge of the whole and from here lays the paradox and the problem (14). Of course, there are many answers and discussions, we would have liked to mention them here, but in view of the brevity, the topic of the research, and the established methodology, and we refrain from mentioning them.

2. 2 The Hyle and the Image Perhaps it is appropriate to ask about the constituent elements of essence, to which he can logically analyze. Everything is a partial "essence" of an image and a substance. The clay mass has a specific image, and the clay itself is the material. And the porcelain maker can turn this block of clay into a jar or something else (15). Aristotle expresses this by saying that you can distinguish between two aspects in every individual existence. Its substance" is in Greek Hyle", from which came the word "Hyle", and its image "Edios", and the individual being is the substance and it was formed and organized according to a specific formative principle, the form.

The original meaning of the word (Hyle) is the wood of the tree, especially the wood from which the ship is made, and Aristotle's choice of this term may have been due to his attention to an old Pythagorean tale that saw the universe in the form of a ship, while the image and its use goes back to Plato, who was related to its Greek mathematical meaning, That is, the regular geometry (16). It should be noted that the material for Aristotle should not be mixed with the body, so what was a rational person who was relatively indeterminate and received more complete determinations that interfered with it and that it was the law of its formation or its image, was the substance, whether it was physical or not (17). The hyle and the image can logically be likened to sex and segregation, because the material takes the place of sex in that it includes

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multiple determinations, and the chapter takes the place of the image, so sex is written as its final definite form. So it is the kind that takes the place of essence. Although Aristotle made real existence the existence of the image, while he made the existence of the chaotic much inferior to the existence of the form (18), and we will know the reason later on when we turn to power and action.

However, we see matter and image as two necessarily related concepts. Each of them is only understood in addition to the other. The substance is called matter in relation to the image it resembles with additional selections. More precisely, the image is indicative of the last identification that the thing has acquired and with it reaches its complete nature (19). We note here that the ancient philosophers said that matter is the essence, and Plato said that the substance is the idea, but Aristotle says that the substance is not the substance or the idea, but each of them represents a formation of the essence, and this is how Plato stood between Plato and what preceded it. This Aristotelian concept was called Hylemorphism, meaning the concept of matter and form (20).

2. 3 The Power and Action The controversy between the hyle and image can be explained kinetically. With particular reference to the process of manufacture or the growth by which what is relatively indeterminate or incomplete until it is defined or completed. In this case, the conflict between the material and the form passes to be a conflict between the state of force and the state of action (21). The distinction between material and image can be expressed by saying that matter is the permanent ground on which the growth of the image appears, or by saying that the individual when he acquires definitively and is determined by the means of the image becomes the realization of the potential that existed in the form of matter when the new growth had not entered it. So the image is an actual existence and matter is an existence by force (22). From here we understand why the image was first than the existence of the chaotic in Aristotle, because the form is existence in action, and matter is existence by force, and existence is actually much higher than being by force (23).

This distinction between matter and image on the basis of power and action is a broader metaphysical distinction, which is a distinction closer to mental concepts abstracted from the distinction between matter and form, in which something of the impurities that accompany concepts extracted from the sense is attached to it, and this is thanks to Aristotle alone in entering the arena of philosophical debate (24). And this idea, which we are about, has been able to get rid of a set of difficult mental problems, most of which revolve around the denial of the connected existence that the school of Hungarian, Aelistic and Platonic said. The scourge of these schools is that they are unable to explain the becoming or the change in the universe. In Aristotle's view it is impossible to interpret this phenomenon unless we acknowledge that there is a third phase between existence and nothingness, which is the phase of power and possibility (25). The question of matter, form, power, and action is not complete without addressing the theory of the four causes, or the conditions for the production of things and their appearance into existence, and Aristotle believes that this theory provides the final solution to the problem that was the

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center of the concerns of Greek philosophy, namely, what was the cause of the universe system? All previous philosophies were in Aristotle's view nothing but an incomplete attempt to provide an answer to this question (26).

Aristotle divided causes into four. There is the substance of a thing or its material cause, and it consists of what things are made of. And there is the law that regulated the process of its growth, and this is the formal cause and it consists of the qualities that things gain. There is the actor who started the process of growth based on his initial imprint, that is, the owner of the starting point in the process and he is the active cause, and finally there is the completed result of the process as a whole, and the goal guides the process of change (27).

Of course, noting that we do not select any of these causes. Rather, the four causes must be present in every state of existence or the production of a thing, because the four causes work simultaneously (28). What happens, whether in the natural world or in the world of industrial arts, is that matter, image, active cause and purpose tend to mix and coalesce with a difference between the natural world and the world of industrial arts, in that the first world is distinguished by the fact that the image that the subject inserts on the material is actually present in the subject himself in the form of his own image. The oak tree emerges from a tree that is its mother. Or a person gives birth to a person. While the second world we find that the image that the subject will enter is in it in the form of a perception or an idea, so the man who builds a house is not himself a house (29).

The reference was previously made in the research to Aristotle's discussions or blamed on previous philosophers in their lack of awareness of the formal and teleological cause. Their research has focused on the material cause, regardless of its type and number. Although Plato clearly demonstrated the necessity of the formal cause, because formal causes are the same as that of Plato. However, Plato's philosophy contains only two of the four causes: the physical cause and the formal cause. Because Plato made all things from matter and form, and since the parables do not contain the principle of motion, Plato's doctrine does not contain an active cause and the teleological reasons for Plato are a vague idea (30).

The important thing is that before Aristotle, causes were either partial or not clear, and the causes were not found completely and clearly except in Aristotle. Hence, after this division, we know clearly that the problem in Aristotle has gone beyond the modern meaning. Many in the Renaissance rejected the teleological cause (31).

The reason for Aristotle included the dynamic reason (in the Western sense) and included wisdom as well. Hence we see that John Stuart Mill defined the cause as "the unchanging and unconditional prior term of the phenomenon," and this definition excludes the final cause. Because the final cause is the end and not a preceding limit in time. Nor does it include formal causes, because we do not now think of the concept of a thing as being part of its cause (32). Modern science does not deny the reality of the formal and final causes, all

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there is that it considers outside its field. Because science considers its domain to be the mechanical causes and leaves the formal and teleological problems for the philosopher to explain them. This is what Aristotle did, considering that his theory is closer to philosophy than to science (33) . 2. 4 The Movement and First Mover (Deity) From the aforementioned research, we know that the attic, whether natural or artificial, requires the production of a specific image in a specific substance under the influence of a specific subject. The important question is what is the nature of the process that the subject adopts in the material that ends with the appearance of the image? It is motion and in Greek (Kinesis), the effect of the subject on matter is accomplished by entering it into a movement that ends until that substance acquires a specific form (34).With an important note, Aristotle does not require the subject to be himself in motion, but rather what is necessary is merely to provoke the motion in something else (35). And if it is sufficient in the case of the attic for the products of industrial arts, the mere presence of the image in the mind of the subject to be inserted into the material in question in order to start the production process and move towards its goal, then the matter differs in the natural state, in a more precise sense how the movement is transmitted from one body to another.

Aristotle considers this as an approach to the dynamic or semi-vital disposition and the presence of the natural active cause in a thing itself constitutes the activity of that cause. In the sense that things notice each other, that is, the efficient cause and the thing whose activity is intended to be involved in it are together in a connection relationship, so the substance is sensitive to the existence of the active cause (36). It should be noted that the types of movement or change in Aristotle have more than one definition (37):  Fundamental change, which occurs when the essence of (something) is born and perishes, as happens when a horse is born, and it dies, which is the universe and corruption  Qualitative change, whereby the essence of (something) changes its characteristics, as happens when the color of a vegetable leaf changes from green to a golden color, which is the movement of transformation.  Quantitative change, in which the substance (something) increases one of its attributes or its antithesis.  Spatial change, which occurs when the essence of (something) changes its spatial position and is called a shift motion. Aristotle sees the eternity of motion, so he does not pay attention to the possibility of creation from nothing, that is, the sudden universe of a new type of being that appears fully developed in one stroke. Such a possibility is denied by Aristotle's doctrine (38). Aristotle, more precisely, says that the world is old, and this matter has pleased the great Christian theologians who have relied on Aristotle's philosophy and revelation (39).

From the issue of motion and the eternity of movement, we enter into the question of God in Aristotle. Aristotle believes that the relationship of God with the world is a logical relationship that is a relation of introduction to an outcome, for God is a logical introduction and the world is a result, and God granted the world its existence, and the introduction gives the result its

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existence. So, the progress and backwardness are in the foreground, and the result is intellectual, not temporal (40). This leads to the metaphysical view of deity that has the following properties (41):  Immobile and unchanging, no other thing can move it.  Not installed, as installing parts requires a bug.  Not physically because matter is the source of change, and everything that is material change is a pure image.  Spiritual being because that is the only form of understanding the non- physical form.  Causes the movement of the world, he is the purpose that attracts the world, and he is like a lover who attracts his beloved.  One, otherwise there would be no unity in the world and the world would not become a gathering of events.  Perfect because the most complete thing in existence is form, mind and energy.  What distinguishes Aristotle's philosophy of the divinities is that his god is far from fulfilling the function of caring for the world, but rather his role is to arouse the world's desire. Otherwise, the activity of the connected God is directed within him (42).

CONCLUSION After this brief philosophical tour on the metaphysics of existence, the most important conclusions about the research can be mentioned: 1. Aristotle gave metaphysics the most important aspect of his philosophy. Because it is concerned with the first philosophy, that is, the study of being with what is existence. Aristotle gave this aspect importance, and even considered it the most general science, because it searches for the most general causes. 2. The bulk of Aristotle's criticisms were directed at the theory of Platonic forms and its limitation on formal cause, blaming it for its paradox of matter, because the images or the totality were immanent in Aristotle and not paradoxically as in Plato. 3. The divinities have an active role in Aristotle, especially in his employment of the movement to prove the existence of God as the first engine that does not move, but is the one who moves the world to a goal and is the goal as the most complete image that all images seek.

FOOTNOTES )1( See: Taylor: Aristotle, p. 24. )2( See: Abd al-Rahman Badawi: Aristotle, p.95. )3( Abd al-Rahman Badawi: The previous source, same page. )4( Majid Fakhry: Aristotle, p.20. (5)See: Tawfiq Al-Tawil: Foundations of Philosophy, Cairo, Dar Al-Nahda, 4th Edition, 1964, p. 233. (6) Aristotle's: Beyond Nature, Prepared and Adjusted Texts: Muhammad Najib Shkogi, Syria, Dar Zulfiqar, Edition 2, 2009, pp. 72-73, Fourth Article, Article Jem.

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(7) See: Frederick Cobblestone, A History of Philosophy, TR: Imam Abd al- Fattah Imam, Cairo, National Center for Translation, Edition 1, 2002, C1, p. 391. (8) See: Abd al-Rahman Badawi: Aristotle, p. 59. (9) See: Taylor, Aristotle, TR: Izzat Qarni, p. 54. (10) See: Majid Fakhry, Aristotle, p. 78. (11) See: Youssef Karam: A History of Greek Philosophy, p. 195. (12) See: Taylor, a previously mentioned source, p. 55. (13) See: Abd al-Rahman Badawi, Aristotle, p. 119. (14) Abd al-Rahman Badawi: Aristotle, p. 125. (15) See: Gnar Sikarbak and Nelsgilji: A History of Western Thought from Ancient Greece to the Twentieth Century. See: Haidar Hajj Ismail, Beirut, Center for Arab Unity Studies, 1st Edition, 2012, p.57. (16) See: Taylor: a previously mentioned source, p.57. (17) See: Taylor: a previously mentioned source, p. 58. (18) See: Badawi, a previously mentioned source, p. 125. (19) See: Taylor: a previously mentioned source, p. 59. (20) See: Fawadswan Tatarkevitch: Greek Philosophy, TR: Muhammad Othman Makki, Cairo, Dar Kunuz, p. 205. (21) See: Taylor: a previously mentioned source, p.61. (22) See: the same source, p.62. (23) See: Badawi, a previously mentioned source, p. 125. (24) See: Majid Fakhry, Aristotle, p.89. (25) See: the same source, p. 90. (26) See: Taylor, Aristotle, p.63. (27) See: Ganar Sikarbak and Nelshilji: a previously mentioned source, p. 162. Also see: Taylor, a previously mentioned source, p.64. (28) See: Walter Stace: Aristotle, pp. 66-68. (29) See: Taylor: Aristotle, pp. 66-68. (30) See: Walter Stace: a previously mentioned source, pp. 177-178. (31) See: Gnar Sikarbak and Nelsgilji: A previously mentioned source, p. 163. (32) See: Walter Stace, a previously mentioned source, p.176. (33) See: Walter Stace: a previously mentioned source, pp. 176-177. (34) See: Taylor: Aristotle, p. 69. (35) See: Taylor: Same source, p. 69. (36) See: Taylor: Same source, p. 69. (37) See: Gnar Sikarbak and Nelshilji: A previously mentioned source, p. 165. (38)See: Taylor: Aristotle, p. 71. (39) See: Taylor: Same source, p.72. (40) See: Ahmed Amin and Zaki Naguib Mahmoud: The Story of Greek Philosophy, p. 240. (41) See: Fawadswan Tatarkevitch: Greek Philosophy, p. 211. (42) See: Taylor, Aristotle, p. 74.

REFERENCES Aristotle. Beyond Nature, Preparing and Adjusting Texts: Muhammad Najib Shukwaji, Syria, Dar Zulfiqar, 2nd Edition, 2009. Alfred Edward Taylor, Aristotle, Tr: Izzat Qarni, Beirut, Dar Al Taleea, 1st Edition, 1992.

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Tawfiq Al-Tawil: Foundations of Philosophy, Cairo, Dar Al-Nahda, 4th Edition, 1964. Abdel-Rahman Badawy: Aristotle, Egypt, Al-Nahda Library, 1943 A.D. Gunnar Sikarbak and Nelsgilji: A History of Western Thought from Ancient Greece to the Twentieth Century, Tr: Haidar Hajj Ismail, Beirut, Center for Arab Unity Studies, 1st Edition, 2012. Frederick Cobblestone, History of Philosophy, TR: Imam Abd al-Fattah Imam, Cairo, National Center for Translation, 1st Edition, 2002. Fawadswan Tatarkevitch: Greek Philosophy, TR: Muhammad Osman Makki, Cairo, House of Kunuz. Majid Fakhry, Aristotle, Beirut, Dar Al-Mashriq, 4th Edition, 1999. Walter Stace: History of Greek Philosophy, see: Mujahid Abdel Moneim Megahed, Beirut, University Foundation for Studies, Publishing and Distribution, 1st Edition, 1987. Youssef Karam: History of Greek Philosophy, Beirut, Dar Al-Qalam.

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