Wolff tells us that six Latin works contain his system: - Ontology, General Cosmology, Empirical Psychology, Rational Psychology,.
For metaphysics Clauberg suggested the names ontosophy or ontology,, the latter being afterwards adopted by Wolff.
Old Semitic philosophy was a science not of ontology in the modern sense of the term, but of practical life.
If, for example, philosophy is divided into the theory of knowing and the theory of being, it is impossible entirely to separate the latter (Ontology) from the analysis of knowledge (Epistemology), so close is the connexion between the two.
As we advance from the logic to the metaphysics and from that to his ontology, it becomes clear that the concepts are only " categories " or predicates of a reality lying outside of them, and there is an ultimate division between the world as the object or matter of thought and the thinking or moving principle which gives its life.
From this phrase is derived the later term " Ontology " (q.v.).
We, on the contrary, mainly through the influence of Descartes, rather ask what are the things we know, and therefore, some more and some less, come to connect ontology with epistemology, and in consequence come to treat metaphysics in relation to psychology and logic, from which epistemology is an offshoot.
5, 6), show that, in defending these propositions, Gorgias availed himself of the arguments which Zeno had used to discredit the popular belief in the existence of the Many; in other words, that Gorgias turned the destructive logic of Zeno against the constructive ontology of Parmenides, thereby not only reducing Eleaticism to nothingness, but also, until such time as a better logic than that of Zeno should be provided, precluding all philosophical inquiry whatsoever.
And, though the modern critic will not be prepared with Plato to deny the name of education to all teaching which is not based upon an ontology, it may nevertheless be thought that normal sophistry - as opposed to the sophistry of Socrates - was in various degrees unsatisfactory, in so far as it tacitly or confessedly ignored the " material " element of exposition by reasoning.
It is important to notice the energy of his declaration against the argument of ontology, and also against Condillac's sensationalism.
Logic, therefore, is not classed as one, still less as a branch of one, among the 'ologies, ontology not excepted.
Its early logic, ontology and cosmology, with many of its distinctive doctrines, are shown to be the natural offspring of the races and ages which gave them birth.
These would embrace, according to the Wolffian scheme long current in philosophical textbooks, ontology proper, or the science of being as such, with its three-branch sciences of (rational) psychology, cosmology and (rational or natural) theology, dealing with the three chief forms of being - the soul, the world and God.
This leads to the consideration of the main divisions of philosophy - PsYcxoLoGY (q.v.), epistemology (theory of knowledge, Erkenntnisstheorie), and metaphysics (ontology; see Metaphysic).
It is evident that philosophy as theory of knowledge must have for its complement philosophy as metaphysics (ontology) or theory of being.
(For, although the term "ontology" has been as good as disused, it still remains true that the aim of philosophy must be to furnish us with an ontology or a coherent and adequate theory of the nature of reality.) But if, on the other hand, knowledge and reality be ab initio opposed to one another - if consciousness be set on one side as over against reality, and merely holding up a mirror to it - then it follows with equal naturalness that the truly real must be something which lurks unrevealed behind the subject's representation of it.
When they, the immediate successors of Plato, rejected their master's ontology and proposed to themselves as ends mere classificatory sciences which with him had been means, they bartered their hope of philosophic certainty for the tentative and provisional results of scientific experience.
Xenocrates indeed, identifying ideal and mathematical numbers, sought to ' That Plato did not neglect, but rather encouraged, classificatory science is shown, not only by a well-known fragment of the comic poet Epicrates, which describes a party of Academics engaged in investigating, under the eye of Plato, the affinities of the common pumpkin, but also by the Timaeus, which, while it carefully discriminates science from ontology, plainly recognizes the importance of the study of natural kinds.
It would seem, then, that Academic scepticism began with those who had been reared by Plato himself, having its origin in their acceptance of the scientific element of his teaching apart from the ontology which had been its basis.
In his ontology Xenocrates built upon Plato's foundations: that is to say, with Plato he postulated ideas or numbers to be the causes of nature's organic products, and derived these ideas or numbers from unity (which is active) and plurality (which is passive).
His eclecticism, his ontology and his philosophy of history were declared in principle and in most of their salient details in the Fragmens philosophiques (Paris, 1826).
They become in practice Psychology, Ontology and Eclecticism in history.
This is the basis and the only proper basis of ontology or metaphysics - the science of being - and of the philosophy of history.
Hamilton, both of which in the view of Cousin are limited to psychology, and merely relative or phenomenal knowledge, and issue in scepticism so far as the great realities of ontology are concerned.
These principles of reason, cause and substance, given thus psychologically, enable us to pass beyond the limits of the relative and subjective to objective and absolute reality, - enable us, in a word, to pass from psychology, or the science of knowledge, to ontology or the science of being.
And so, when we pass from the ontology to the ethics of Platonism, we find that, though the highest life is only to be realized by turning away from concrete human affairs and their material environment, still the sensible world is not yet an object of positive moral aversion; it is rather something which the philosopher is seriously concerned to make as harmonious, good and beautiful as possible.
He reconstructs, as he declares, ontology, and begins with the "ideal formula," "the Ens creates ex nihilo the existent."