چکیده:
The Stoics, who a little after Aristotle in Athens promoted their philosophical theories, accepted the theory of causality and considered it a fundamental principle in their natural and moral philosophy, but not in the same way that Aristotle had explained it. Not only were their definition and conception of causality different, but they also did not accept the theory of the four causes and, like the pre-Socratic sages, only arrived at the material cause and regarded God as material. Among the active and prominent schools of this period, one can mention the Epicureans, the Skeptics, and the Middle and Neo-Platonists, where loyalty to the principle of causality can only be observed among the Platonists—a principle that causes the creation and order of the universe and, in the longitudinal relationship between beings in the arc of descent, is called emanation. With the expansion of Christianity and the Christianization of philosophers from the 6th century onwards, the relationship of causality turned into a creative relationship between God and the world, and the Neoplatonic view of emanation was discarded; even up to the 21st century, little trace of Aristotle's physical and metaphysical teachings can be seen among the Church Fathers.
خلاصه ماشینی:
Aristotelian Causes from the Perspective of Hellenistic Philosophers Maryam Salem * / The Stoics, who shortly after Aristotle in Athens began promoting their philosophical theories, accepted the theory of causality and considered it a fundamental principle in their natural and moral philosophy, but not in the same way that Aristotle had explained it.
Among the active and prominent schools in this period, one can mention the Epicureans, the Skeptics, and the Middle and Neoplatonists, where loyalty to the principle of causality can only be observed among the Platonists—a principle that causes the creation and order of the universe and, in the longitudinal relationship between beings in the arc of descent, is called emanation.
With the expansion of Christianity and the Christianization of philosophers from the 6th century onwards, the relationship of causality was transformed into a creative relationship between God and the world, and the Neoplatonic view of emanation was imposed, and even until the 12th and 13th centuries, little trace of Aristotle's physical and metaphysical teachings could be seen among the Church Fathers.
It should not be left unsaid that despite Islamic philosophers being influenced by Neoplatonists and inheriting the philosophy of the Hellenistic period, none of the Islamic philosophers, from Kindi to Farabi, Avicenna, and others, changed Aristotle's view regarding the four causes; instead, they followed the discussion of causality from its original source, namely Aristotelian philosophy, and dealt with it using an evolutionary approach, proceeding to expand and complete the principle of causality and the theory of the four causes (for more information, see Salem, "Semantic Analysis of Causality in the Philosophy of Aristotle and Avicenna," p.
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