As we saw in Porphyry’s quotation in Universalia, he abstained from the fight for the truth about universals. But by referring to the problem only with respect to genera and species, I think that he might have created another problem, a bias in the study of universals that crossed the whole of the Middle Ages and onwards up to our times to befuddle our ignorant minds on the topic — my ignorant mind, at least.
He hears many interesting things, but, fleeting, they go almost as fast as they come; only death remains. Not even the reasons for all those deaths, or the names of the wars, or the approximate dates stay. Nothing but the pure and grotesque fact of so many deaths. Now as he looks into the past from the comfort of the future, time compresses, reality loses importance, and absurdity seems little more than mere words, words that not even use ink and paper anymore.
Beginning with Socrates and especially Plato, the “problem of universals” (called universalia by logicians of the Middle Ages) has plagued the history of thought to this day. But what was — or rather, what is — exactly this problem? Is there really a problem? I put this idea in my head that I need to devote myself to this problem, but the truth is that I still do not fully understand its importance. What I would like to be able to do is to convince a complete layman in philosophy that he should be interested in this problem. At the moment, I find that completely impossible. Below, I reproduce some definitions of the problem I found online just to start thinking about it. The road ahead will be arduous, so I’ll start slowly.
My last post on Aristotle’s “Metaphysics” didn’t amount to much, I know. But now it will get worse. Because I need a long digression in order to prepare the terrain for that elusive thing which is understanding. Aristotle first defines substance in the “Categories“, a work usually considered to be prior in time to the “Metaphysics”, and one which should be read first too. There he explains the foundations of many terms he uses afterwards in all of the corpus. There is also where he introduces his famous ten categories of being. All I want here is to get to the first category, but allow me to walk the whole way there.