Related to the problem of universals, the principle of individuation is what individuates universals.
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According to Aristotle and Aquinas, general natures are rendered particular by the matter which individuates them.
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But Kenny's analysis of how Aquinas individuates thought ironically confuses Aquinas's account with that of Averroes, whose explanation Aquinas rejected.
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The medical and philosophical notion of composizione individuates the sold structure of the body, and Leonardo utilized the term frequently in this sense.
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Marini relies wisely on the Compendio and individuates in it scenes, atmospheres, and stylistic features that will play a role in the writing of Sagredo's Arcadia.
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The National Certificate in Financial Services [Financial Advice] [Level 5] is currently being introduced in New Zealand. All Individuates and registered legal entities providing financial services must be registered as a (Registered Financial Service Provider). Their Directors, retail and sales staff are required to gain the national certificate. The New Zealand Qualifications Authority (NZQA) in conjunction with industry groups via the ETITO administers a qualifications frame work for the qualification.
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The principle of individuation is a criterion that individuates or numerically distinguishes the members of the kind for which it is given, that is by which we can supposedly determine, regarding any kind of thing, when we have more than one of them or not.Kim & Sosa p. 240 It is also known as a 'criterion of identity' or 'indiscernibility principle'. The history of the consideration of such a principle begins with Aristotle.
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The "highly motivated" explanation is created at the intersection of high- perceived controllability of act and internal locus of control. Similar to the exceptional case, the highly motivated explanation individuates the outgroup member and dissociates them from their group. The outgroup member's positive behavior is rooted in their drive to be seen as anti-stereotypic, an external force. Thus, they are not seen as intrinsically exceptional, but externally motivated, and, without this motivation, they would not be able to achieve success.
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What individuates a set, therefore, is not an existential positive proposition, but other multiples whose properties (i.e., structural relations) validate its presentation. The structure of being thus secures the regime of the count-as- one. So if one is to think of a set – for instance, the set of people, or humanity – as counting as one, the multiple elements which belong to that set are secured as one consistent concept (humanity), but only in terms of what does not belong to that set.
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According to Buddhologist Tom Tillemans, Dharmakīrti's ideas constitute a nominalist philosophy which disagrees with the Madhyamaka philosophy, by asserting that some entities are real. Dharmakīrti states that the real is only the momentarily existing particulars (svalakṣaṇa), and any universal (sāmānyalakṣaṇa) is unreal and a fiction. He criticized the Nyaya theory of universals by arguing that since they have no causal efficacy, there is no rational reason to posit them. What is real must have powers (śakti), fitness (yogyatā) or causal properties which is what individuates a real particular as an object of perception.
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13, 524–531 (2009). Within this brain region, the fusiform face area (FFA) analyzes the configuration and holistic appearance of the face. The FFA is more activated when viewing same-race faces compared to other-race faces. As time progresses from when the face is first viewed, the differences in FFA activation diminish. It’s believed that the FFA is more activated when viewing a same-race face because the brain individuates (using more analytic power) the same-race faces while simply categorizing other-race faces. The FFA isn’t the only region involved in facial recognition that effects the cross-race effect, but also the whole ventral temporal cortex (VT cortex).
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According to Carsetti, the result is a surfacing "countenance" and an extended arborization revealing itself at surface level (in that life traverses it) as a design-web of connections unified by a living intentionality finally expressing itself as true harmony. "This harmony - he writes - is that of signs created by a “hand” which ramifies (as instantiated, for example, by Auguste Rodin in a famous sculpture) to become countenance, a hand that individuates (and perceives) itself, through the operated design, as the combined and productive features of meaning in action". At the level of the membrane (or at the level of the visual cortex, for example), a (neural) geometry of the interacting connections is created by means of a specific self-organization process: a neurogeometry that will be to weave itself on the basis of the nourishment offered by the original web of the programs. Hence the birth of an intersection between the research carried out by Carsetti and the in-depth analysis work carried out by Jean Petitot and his school, an intersection that has given rise over the years to a variety of distinct publications.
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